iiliiliililiiiii^ 


|6C 


OF  THK 


University  of  California. 

GIi=i"'r   OK 

Mrs.  SARAH  P.  WALS WORTH. 

Received  October,  1894. . 
c^ccessions~No.!^X,^S^'y  .      Class  No. 


I  n-^^ 


Digitized  by  the  Internet  Archive 

in  2007  with  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org/details/bookforsabbathinOOwaterich 


BOOK  FOR  THE  SABBATH  ; 


THREE    PARTS. 
I. 

ORIGIN,  DESIGN,  AND  OBLIGATION  OF  THE  SABBATH  ; 

11. 
PRACTICAL  IMPROVEMENT  OF  THE  SABBATH  ; 

DEVOTIONAL  EXERCISES  FOR  THE  SABBATH. 


J.  B.  WATERBURY, 

Author  of  "  Advice  to  a  Ybung  Christian,"  and  "Happy  Christian. 


STJie  <Sai)l)ati)  teas  matie  for  man.' 


ANDOVER: 

PUBLISHED  BY  GOULD,  NEVV^MAN,  &  SAXTON. 

NEV^   YORK: 

CORNER  OF  FULTON  AND  NASSAU  STREETS. 

BOSTON  :    IVES  &  DENNETT. 

1840. 


./i^> 


W3 


Entered  according  tm  Act  of  CongtesB  in  the  year  1840,  by 

GOULD,  NEWMAN,  AND  SAXTON, 
in  the  Clerk's  Office  of  the  Soutb*ra  Dwtrict  of  New  York. 


K 


mhqik     be     PREFACE 


This  work  is  divided  into  three  parts.  In  the  first,  the 
author  has  aimed  to  present  the  broad  and  deep  Scriptural 
foundations  on  which  the  institution  of  the  Sabbath  rests. 
In  the  second  part,  he  has  dwelt  at  length  on  the  practical 
improvement  of  the  day  ;  showing  how  it  may  be  sancti- 
fied, and  in  what  ways  it  is  commonly  profaned.  The  third 
part  embraces  a  series  of  meditations  and  prayers — the 
number  answering  to  the  number  of  Sabbaths  in  the  year 
— and  prepared,  with  a  view  to  assist  the  Christian  in  his  pri- 
vate devotions.  Some  of  these  are  appropriate  especially 
to  the  Sabbath ;  some  respect  the  sacrament ;  others  are 
intended  to  apply  to  the  seasons  of  the  year  ;  many  of  them 
are  suited  to  persons  in  affliction  ;  and  all,  it  is  hoped,  are 
such,  as  the  pious  soul  will  love  to  think  upon  in  retire-, 
ment. 

Although  this  volume  is  entitled  "  A  book  for  the  Sab- 
bath," yet  as  the  third  part  is  purely  devotional,  and  applies 
to  the  secular  as  well  as  to  the  sacred  part  of  the  week,  it 
may  prove  to  some,  a  useful  manual  in  the  religious  exer- 
cises of  the  family  and  the  closet. 

It  is  needless  to  dwell  on  the  importance  of  the  subject 
The  convictions  of  the  entire  christian  community  are  in 


IV  PREFACE. 

favor  of  a  more  strict  observance  of  the  Lord's  day.  Let 
the  reform  begin  at  the  house  of  God.  Let  the  outer  and 
the  inner  court  of  the  temple  be  first  purified.  A  principal 
design  of  the  author  is,  to  urge  upon  the  Church  a  consci- 
entious discharge  of  Sabbath  obligations ;  believing  that 
when  their  example  is  right,  this  blessed  day,  if  not  rescued 
entirely  from  profanation,  will  at  least  exert  its  legitimate 
influence  ;  and  will  serve  to  check  the  inundation  of  vice, 
which,  rapidly  augmenting,  threatens  to  sweep  away  even 
this  bulwark  of  salvation. 
Hudson,  K.  Y.  Oct.  1840. 


riui^f! 


i/Ts/   CONTENTS. 


PART  FIRST. 

ORIGIN,  DESIGN,  AND  OBLIGATION  OF  THE  SABBATH. 

CHAPTER  I.  Page. 

Origin  of  the  Sabbath, .1 

'  '  CHAPTER  n. 

Perpetuity  of  the  Sabbath,      .        .        .        •        .        .         .        4 

CHAPTER  HI.                   ' 
Change  of  the  Sabbath  from  the  seventh  to  the  first  day  of  the 
week, 10 

CHAPTER  IV. 

The  Sabbath  made  for  man,         .  .        v  «'li.:i    -  .        15 

CHAPTER  V. 
Importance  of  the  Sabbath,  in  its  bearings  on  Intellectual  and 
Social  improvement,  .         .      .-^.J     ,        .         .        .        22 

CHAPTER  VI. 

The  Sabbath  promotive  of  Social  Improvement,  28 

CHAPTER  VII. 

Conservative  Influence  of  the  Sabbath,       iUs>Pi  ^i  <io.i} -    .        32 

CHAPTER  VIII. 
Appeal  to  men  of  influence  in  favor  of  the  Sabbath,  '*^.*^  'i^***'^ 


VI  CONTENTS. 

PART  SECOND. 

PRACTICAL  IMPROVEMENT  OF  THE  SABBATH. 

CHAPTER  I. 
The  Sabbath  a  devotional  day, 39 

CHAPTER  II. 
Saturday  evening,  or  the  preparation,  ....        42 

CHAPTER  ni. 
Sabbath  morning,  .        .         .        ♦        .         .         .         .        46 

CHAPTER  IV. 
Private  and  family  devotions, 49 

CHAPTER  V. 
Sabbath  privileges — hearing  the  word,         ....        53 

CHAPTER  VI. 
Self-application  of  the  truth, 60 

CHAPTER  VII. 
Prayer  upon  the  word, •.:..•,       ,63 

CHAPTER  VIII.          ♦ 
Communion  Sabbath, 67 

CHAPTER  IX. 
Meditation  and  reading, 73 

CHAPTER  X.      .  ,  .,, 

Conversation,        ,         .    '    ^     '  .        '.         .  ""  .         \     '■  .'       81 

CHAPTER  XI. 
Doing  good  on  the  Sabbath  day,  .        .         ...        8b 

CHAPTER  XII. 

Sabbath  evening,  .        ...        •:, ,  fl-jr;i  <^  j  •;  r  .   ^ 


CONTENTS. 


VI! 


CHAPTER  Xlll. 
Sabbath  Violations — Travelling  on  the  Lord's  day,  etc. 


99 


CHAPTER  XIV. 
Social  visiting— secular  reading— idleness,  etc. 


lOG 


Concluding  Address, 


CHAPTER  XV. 


PART  THIRD. 


DEVOTIONAL  EXERCISES  FOB  THE  SABBATH. 


112 


JLTXClbVLUVI/UllO    UHU,    J.   1  U 

Meditation  I.  The  saints'  rest, 

yc/  o. 

117 

II.  Conflict,     .... 

191 

III.  The  risen  Savior, 

121 

IV.  Fruits  of  holiness. 

123 

V.  Risen  with  Christ,      . 

125 

VI.  All  vanity. 

126 

VII.  The  invitation, 

128 

VIII.  All  for  the  best. 

130 

IX.  The  heart  of  unbelief. 

132 

X.  Time  precious, 

134 

XI.  Gratitude, 

136 

XII.  The  promised  Spirit, 

138 

Xin.  The  love  of  Christ,     . 

140 

XIV.  The  Contrast,     . 

142 

XV.  The  Refuge,       . 

145 

XVI.  Prayer  hindered. 

147 

XVII.  Divine  guidance, 

149 

XVIII.  The  Searcher  of  hearts. 

151 

XIX.  Prayer  in  Jesus'  name. 

153 

XX.  Revival,      . 

155 

XXI.  Purity,         ,        .        .        , 

157 

Vlll 


CONTENTS. 


XXII.  Condescending  mercy, 

XXIII.  Poverty  of  spirit, 

XXIV.  Fixed  destiny,      . 
XXV.  Likeness  to  Jesus,       ,  i , 

XXVI.  The  restless  soul, 
XX VI I.  The  vestment, 
XXVIII.  Jesus  loved, 
XXIX.  Infidelity  rebuked,       . 
XXX.  The  patience  of  hope, 
XXXI.  Spirit  of  love, 
XXXll.  The  furnace  of  affliction, 

XXXI II.  True  riches, 

XXXI V.  Unseen  glories,   . 
XXXV.  Extent  of  mercy, 

XXXVI.  Keeping  the  heart,       . 
XXXVII.  Divine  illumination,    . 
XXXVIII.  Christian  energy, 
XXXIX.  Watchfulness,      . 
XL.  Great  gain, 
XLI.  Faith  in  God, 
XLII.  The  Backslider,  .^^ 

XLIII.  Pleasing  God,       . 
XLIV.  Conversation, 
XLV.  The  Nativity— Christmas, 
XLVI.  The  caution, 
XLVIL.  Human  frailty,      . 
XLVIII.  The  consummation — sacramental 
XLIX.  The  comforted— affliction, 
L.  Deprecation, 
LI.  Encouragement, 
LIl.  The  solemn  question'— new  year. 


15U 
161 
163 
165 
167 
169 
171 
173 
175 
177 
179 
181 
lb3 
185 
187 
189 
191 
193 
195 
197 
199 
201 
203 
205 
207 
209 
211 
213 
216 
218 
220 


PART  I. 

ORIGIN,  DESIGN  AND  OBLIGATION  OF  THE  SABBATH. 


CHAPTER  I. 


ORIGIN    OF    THE    SABBATH. 


The  Sabbath  began  at  the  close  of  the  primeval  creation. 
This  is  the  testimony  of  Moses.  "  Thus  the  heavens  and 
the  earth  were  finished,  and  all  the  host  of  them.  And  on 
the  seventh  day  God  ended  his  work  which  he  had  made  ; 
and  blessed  the  seventh  day  and  sanctified  it ;  because 
that  in  it  he  had  rested  from  all  his  work,  which  God  crea- 
ted and  made." 

The  patriarch  tells  us,  in  this  simple  and  beautiful  lan- 
guage, when  and  why  the  Sabbath  was  instituted.  The 
sceptic  may  sneer  at  the  idea  of  the  omnipotent  God  exert- 
ing himself  to  create  the  world  by  successive  acts  of  self- 
moving  power,  instead  of  a  simple  volition,  whereby  it 
^ould  at  once,  in  all  its  varied  grandeur,  spring  into  exis- 
tence. But  in  this,  as  in  all  the  other  great  doings  of  Je- 
hovah, there  is  a  design  ;  which  is  to  be  traced  in  its  prac- 
tical bearings  on  our  race,  whose  moral  improvement,  no 
less  than  their  temporal  convenience  was  before  the  divine 
mind,  when  he  sketched  the  plan  and  laid  the  foundations 
of  the  earth. 

Says  one,  "  we  are  not  to  think  but  that  God  could  have 
made  the  world  in  an  instant.  But  he  did  it  in  six  days 
1 


2  BOOK  FOR  THE  SABBATH. 

that  his  wisdom,  power  and  goodness  might  appear  to  us, 
and  be  meditated  on  by  us  the  more  distinctly  ;  and  that 
he  might  set  us  an  example  of  working  six  days  and  resting 
the  seventh.  It  is  therefore  made  the  reason  of  the  fourth 
commandment.  So  much  would  the  Sabbath  conduce  to 
the  keeping  up  of  religion  in  the  world,  that  God  had  an 
eye  to  it  in  the  timing  of  his  creation." 

Nor  are  we  to  suppose  that  the  day  of  rest,  following  up- 
on the  six  days  of  creative  power,  was  in  order  to  recruit 
the  exhausted  energies  of  Jehovah.  For  the  Creator  "  faint- 
elh  not,  neither  is  weary."  It  had  reference,  we  presume, 
principally  to  the  moral  impression  upon  man,  which  sub- 
sequent enactments  respecting  the  Sabbath  were  designed 
to  corroborate  and  enforce.  "  The  eternal  God,  though 
infinitely  happy  in  the  enjoyment  of  himself,  yet  took  a 
satisfaction  in  the  work  of  his  own  hands.  He  did  not  rest 
as  one  weary,  but  as  one  well  pleased  with  the  instances  of 
his  own  goodness,  and  the  manifestations  of  his  own  glory." 

Having  advanced  thus  much,  with  a  view  to  break  the 
force  of  an  infidel  objection  sometimes  thrown  out  against 
this  part  of  the  Pentateuch*  we  may  present  some  other 
considerations  bearing  on  the  origin  of  the  Sabbath. 

Until  the  close  of  the  sixth  day  everything  in  the  forming 
world  was  in  commotion.  Obedient  to  the  Creator's  will, 
the  various  portions  were  seeking  their  aflinities,  and  tffe 
numerous  departments  of  this  wondrous  sphere  were  has- 
tening to  a  completion.  The  atmosphere  was  throwing  its 
drapery  around  the  globe,  to  afford  a  beautiful  medium  for 
the  sun-light,  which  was  falling  upon  it  in  richest  splendor. 
The  waters  hitherto  diffused  were  gathering  together,  and 
the  earth  was  rising  into  view  in  all  its  diversified  forms  of 
grandeur.  The  chaotic  mass  had  already  put  on  the  ap- 
pearance of  order,  and  each  succeeding  day  disclosed  new 


ORIGIN  OF  THE  SABBATH;  9 

wonders  under  the  invisible  hand  that  was  at  work  to  elicit 
and  arrange  them.  The  sixth  day  was  ended  ;  and  now 
all  seemed  to  be  at  rest.  Every  part  had  found  its  kindred 
portion.  The  classification  was  complete.  The  work  was 
one  grand  whole,  and  as  perfect  as  God  could  make  it. 
There  was  no  morp  rushing  to  and  fro.  The  elements 
were  hushed.  It  was  nature  in  her  infantile  repose.  The 
outspread  beauties  of  creation  seemed  to  sleep  in  calm  tran- 
quility. 

How  natural  then  that,  at  this  juncture,  God  should  pro- 
nounce his  public  benediction,  upon  the  new  creation  !  But 
equally  appropriate  was  it  for  him  to  appoint  a  day  of  rest, 
and  to  call  the  intelligent  universe  to  consider  his  power 
and  his  goodness.  In  this  primeval  Sabbath,  the  angelic 
choirs  united  in  celebrating  the  praises  of  God.  "  The 
morning  stars  sang  together  and  the  sons  of  God  shouted 
for  joy."  No  temple  erected  by  human  skill  was  needed, 
where  the  whole  earth  was  a  vast  temple,  whose  builder 
was  God,  to  whom— as  the  Supreme  Divinity — every  thing 
in  heaven  and  in  earth  did  homage. 

In  this  primitive  rest  we  see  also  a  type  of  heaven. 
More  glorious  still  that  scene,  where  the  ransomed  of  the 
Lord,  after  the  toil  and  trials  of  their  earthly  lot,  shall  meet 
to  enjoy  the  "  rest  which  remaineth,"  and  to  celebrate  in 
their  songs  and  hallelujahs  the  still  greater  work  of  redemp- 
tion. If  the  first  Sabbath  which  dawned  upon  the  young 
creation  was  blissful,  and  spoke  of  the  power  and  the  wis- 
dom and  the  goodness  of  the  Creator  ;  what  will  be  that 
everlasting  Sabbath  which  is  to  be  enjoyed  without  the  pos- 
sibility of  sin  to  blight  its  immortal  scenery ;  and  where, 
instead  of  the  devotions  of  a  single  pair,  there  will  be  ten 
thousand  times  ten  thousand  tongues,  making  music  such 
as  God  will  delight  to  hear — the  music  of  the  soul — in 


BOOK  FOR  THE  SABBATH. 


which  the  beginning  and  end  of  their  song  will  be,  "  Glory 
to  God  in  the  highest ;"  "  Worthy  is  the  Lamb  that  was 
slain  to  receive  power  and  riches  and  wisdom  and  glory 
and  blessing." 


CHAPTER  II. 

PERPETUITY  OF  THE  SABBATH. 

Was  this  primeval  rest  continued  after  the  fall,  and  is  a 
Sabbath  obligatory  on  accountable  man  through  every  suc- 
cessive generation  } 

There  is  some  reason  to  believe  that  a  day  of  rest  and  of 
special  religious  services  was  observed  by  the  patriarchs, 
from  the  creation  to  the  period  when  the  Lord,  at  Mount 
Sinai,  repeated  and  formally  confirmed  the  obligations  of 
the  Sabbath.  "  God  blessed  the  seventh  day  and  sanctified 
it."  For  what  purpose  was  the  day  sanctified,  if  God  did 
not  intend  his  new  created  subjects  to  observe  it  religiously  } 
Why  was  a  peculiar  sacred ness  attached  to  it,  if  no  moral 
obligation  to  consecrate  it  to  purposes  of  divine  worship  was 
intended  ? 

A  knowledge  of  this  institution  seems  to  have  been  re- 
cognized in  the  conduct  of  Noah  in  sending  out  the  dove. 
Says  an  able  commentator,  "  Noah  sent  forth  the  dove  after 
seven  days,  and  probably  the  first  sending  her  out  was  seven 
days  after  the  sending  forth  of  the  raven,  which  intimates, 
that  it  was  done  on  the  Sabbath  day,  which  it  should  seem 
Noah  religiously  observed  in  the  ark."  It  is  believed  by 
many  that  Abraham  also  and  his  posterity  preserved  the 
memory  of  the  creation,  and  kept  the  Sabbath  according  to 
the  original  design. 


PERPETiriTY  OP  THE  SABBATH.  O 

.•  It  is  however  a  point  of  small  practical  importance, 
whether,  in  the  interval  between  Adam  and  Moses,  the 
Sabbath  was  statedly  observed  or  not ;  especially  as  its  re- 
enactment  and  solemn  obligations  have  been  formally  an- 
nounced at  Mount  Sinai.  The  language  of  the  Great  Law- 
giver is,  "  remember  the  Sabbath  day  to  keep  it  holy.  Six 
days  shalt  thou  labor  and  do  all  thy  work :  but  the  seventh 
is  the  Sabbath  of  the  Lord  thy  God  :  in  it  thou  shalt  not  do 
any  work,  thou,  nor  thy  son,  nor  thy  daughter,  thy  man- 
servant, nor  thy  maid-servant,  nor  thy  cattle,  nor  thy  stran- 
ger that  is  within  thy  gates  :  for  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea  and  all  that  in  them  is,  and  rested 
the  seventh  day  ;  wherefore  the  Lord  blessed  the  Sabbath 
day  and  hallowed  it." 

This  command  seems  to  be  a  renewal  and  confirmation 
of  the  original  institution;  and  implies  that  a  very  generail 
neglect  at  least  had  been  practised  in  relation  to  it.  It  was 
hence  placed  by  Jehovah  in  the  very  centre  of  the  sacred 
code  ;  and  was  not  only  enjoined  as  a  general  precept,  but 
specific  points  were  noted  in  order  to  secure  its  faithful  ob- 
servance. In  arguing  for  the  perpetuity  of  the  Sabbath, 
therefore,  we  have  the  advantage  of  the  original  institution 
at  the  creation,  and  also  its  central  incorporation  with  the 
decalogue  which  was  designed  to  be  obligatory  as  a  code 
of  morals  on  all  succeeding  generations. 

We  suppose  that,  when  at  the  completion  of  the  creation, 
the  Almighty  sanctified  the  seventh  day,  it  must  have  been 
with  a  view  to  moral  impressions  on  the  mind  of  man.  It 
could  not  surely  have  been  from  any  necessity  for  rest  or 
for  recreation  on  the  part  of  God.  If  this  be  so ;  if  the 
Creator,  foreseeing  the  vast  importance  of  such  a  day  to 
the  moral  interests  of  our  race,  designed  it  as  a  means  of 
keeping  alive  a  sense  of  religion  in  the  world,  it  is  clear 
1* 


6  BOOK  FOR  THE  SABBATH. 

that  the  whole  race,  through  every  successive  generation, 
should  admit  and  feel  its  obligation. 

The  very  fact,  that  at  the  fountain-head  of  our  existence, 
under  the  cloudless  skies  of  a  new  and  unsullied  creation, 
this  great  institution  was  enacted,  is  proof  positive  that  God 
designed  it  not  for  Adam  alone ;  nor  for  that  generation 
alone  which  was  nearest  to  him  ;  no,  nor  for  the  Jews 
alone — who  were  but  a  modicum  of  the  entire  race — but 
for  all  who  should  descend  from  this  progenitor  of  mankind. 

If  it  were  important  for  Adam,  ere  yet  his  soul  was  stain- 
ed with  guilt,  to  pause  even  in  his  innocent  pursuits,  and 
pay  the  homage  of  an  entire  day  of  devotion  every  week  to 
God,  celebrating  his  wisdom,  power  and  goodness,  as  exhi- 
bited in  the  wonders  of  creation  ;  surely  it  is  no  less  impor- 
tant to  every  descendant  of  Adam — cursed  with  the  conse- 
quences  of  the  fall,  absorbed  in  carnal  things  and  forgetful 
of  his  Maker — to  lift  his  low  thoughts  at  least  as  often  in 
the  contemplation  of  his  obligations  lo  his  God.  What  is 
done  at  the  fountain-head  is  designed  to  affect  the  streams 
in  their  remotest  meanderings.  Hence  we  infer  the  per- 
petual obligation  of  the  Sabbath. 

This  argument  for  the  perpetuity  of  the  Sabbath  is  forti- 
fied and  confirmed  by  the  solemn  renewal  and  enactment 
of  the  same  institution  in  the  decalogue.  The  ten  com- 
mandments are  designed  to  be  of  perpetual  obligation. 
This  is  not  denied,  nor  even  doubted  in  relation  to  those 
which  are  strictly  moral ;  but  the  fourth  commandment  has 
been  excepted  to  as  a  positive  rather  than  a  moral  precept ; 
and  hence  some  writers  have  argued  for  its  observance  on 
the  ground  of  expediency  rather  than  of  perpetual  moral 
obligation.* 

Now  ahhough  this  treatise  is  designed  to  be  practical  and 

*  Dr.  Paley. 


PERPETUITY  OF  THE  SABBATH.  7 

devotional  rather  than  argumentative,  the  writer  will  never- 
theless take  the  liberty  to  place  before  the  reader  some  ad- 
ditional scriptural  arguments  against  a  position  so  fallacious 
as  well  as  injurious. 

By  what  authority  have  we  a  right  to  expunge  the  fourth 
commandment  from  the  decalogue,  whilst  we  admit  the 
perpetual  binding  obligation  of  the  other  nine  ?  Up  to  the 
time  of  the  Savior's  advent  this  command  was,  by  the  whole 
Jewish  nation,  recognized  as  of  equal  force  with  the  rest. 
They  did  not  dream  of  its  inferior  claims.  Tts  position  in 
the  decalogue — in  the  very  centre  of  that  divinely  inspired 
code — shows  in  what  estimation  it  was  held  by  its  great 
author.  By  what  authority  then,  we  again  ask,  is  this 
solemn  precept  torn  from  its  position,  or  pronounced  less 
obligatory  than  the  other  nine  ? 

The  advocates  of  expediency  have  fallen  into  this  error, 
by  confounding  the  Jewish  ceremonial  with  the  great  moral 
law  ;  and  because,  at  the  coming  of  Christ,  the  former  with 
its  burdensome  rites  was  done  away,  they  have  argued, 
that  along  with  their  abolition,  the  Sabbath  ceased  to  be  ob- 
ligatory. 

Let  us  consider  this  position.  Had  the  Almighty  designed 
that  the  Sabbath  should  fall,  with  the  extinction  of  the  Jew- 
ish rites,  why  was  it  placed  among  the  ten  commandments 
and  not  along  with  the  strictly  ceremonial  law  ?  "  If,"  says 
a  writer, ''  it  was  not  equally  obligatory  with  the  other  nine, 
why  was  it  engraved  by  the  same  divine  hand  and  on  the 
same  enduring  tables."  It  is  manifestly  impugning  the  di- 
vine wisdom,  to  give  this  commandment  a  place — and  a 
conspicuous  one — in  the  code  which  was  to  be  of  binding 
obligation  throughout  all  generations,  and  then  to  class  it 
with  the  ceremonial  or  Levitical  laws  which  were  intended 
to  be  national  and  typical,  and  which  were  in  their  very  na- 
ture transitory. 


8  BOOK  FOR  THE  SABBATH. 

But  the  Sabbath,  we  maintain,  was  not  a  mere  positive 
institution.  The  fourth  commandment,  like  all  the  other 
precepts  of  the  decalogue,  had  a  strong  moral  import.  The 
design  of  it  was  to  bring  God  into  view  as  the  great  Creator 
of  the  universe.  It  calls  the  attention  away  from  secular 
to  sacred  pursuits,  and  breaks  up  those  thoughts  of  vanity, 
which  for  six  days  of  the  week,  bind  with  oppressive  power 
to  this  earthly  clod  the  immortal  mind  of  man.  Is  there 
nothing  of  a  moral  and  sacred  import  in  a  commandment 
which  looks  to  such  an  end  .''  Bears  it  with  more  force  up- 
on one  generation  than  upon  another ;  or  is  the  Gentile  less 
under  these  high  moral  obligations  than  the  Jew  .''  Says 
Dr.  Dwight,  "  It  was  no  more  necessary  to  a  Jew  than  to 
any  other  person  to  commemorate  the  perfections  of  God 
displayed  in  the  works  of  creation  ;  it  was  no  more  neces- 
sary to  a  Jew  to  obtain  holiness  or  to  increase  it ;  it 
is  no  more  necessary  to  a  Jew  to  seek  or  to  obtain  salva- 
tion. Whatever  makes  either  of  these  things  interesting  to 
a  Jew  in  any  degree,  makes  them  in  the  same  degree  inter- 
esting to  any  other  man.  The  nature  of  the  command, 
therefore,  teaches  us  plainly  as  the  nature  of  a  command 
can  teach,  that  it  is  of  universal  application  to  mankind.  It 
has,  then,  this  great  criterion  of  a  moral  precept,  viz.  uni- 
versality of  application^ 

To  confirm  these  views  we  have  our  Savior's  strong 
declaration,  that  he  came  "  not  to  destroy  the  law," — 
meaning  the  moral  law — "but  to  fulfil."  He  placed  the 
duties  which  it  inculcated  in  a  light  calculated  to  convince 
the  self-justifying  Pharisee  of  his  deficiency.  All  that 
Christ  said  in  vindication  of  his  own  conduct  and  that  of  his 
disciples  respecting  the  Sabbath  day,  went  on  the  supposi- 
tion that  the  spirit  of  the  fourth  commandment  may  be  vio- 
lated whilst  there  is  an  over-scrupulous  exactness  as  to  some 


PERPETUITY  OF  THE  SABBATH.  9 

little  things  which  pertained  to  the  ceremonial  part  of  its 
observance.  He  by  no  means  intended,  as  some  have  said, 
to  break  the  moral  force,  or  to  deny  the  perpetuity  of  this 
precept.  The  works  of  love  and  mercy  which  he  performed 
on  the  Sabbath  were  rather  an  attestation  to  its  heavenly 
design. 

Nor  can  any  thing  be  legitimately  drawn  from  the  apos- 
tolical writings  to  favor  the  idea,  that  the  obligations  of  the 
weekly  Sabbath  were  ever  set  aside.  Because  the  Jewish 
converts  were  inclined  to  impose  upon  the  Gentiles  some  of 
their  ceremonies — retaining,  as  we  may  suppose,  even  after 
conversion,  a  strong  prejudice  in  their  favor — the  apostles, 
especially  Paul,  laid  down  the  rules  of  gospel  liberty ;  de- 
claring, that  no  man  had  a  right  to  judge  his  brethren,  "  in 
respect  of  an  holy  day,  or  of  the  new  moon,  or  of  Sabbath 
days,  which  are  a  shadow  of  things  to  come." 

Now  when  we  consider,  that  among  the  Jews  there  were 
other  Sabbaths  besides  the  weekly  Sabbath,  the  form  of  ex- 
pression, "  Sabhath  days,'^''  in  the  above  quotation,  will  ap- 
pear manifestly  to  have  had  reference  not  to  the  weekly  but 
to  some  of  the  strictly  ceremonial  Sabbaths  ;  especially  as 
we  find  them  named  along  with  "  meat,  drink,  and  the  new 
moon." 

But  even  had  the  apostle  referred  to  the  seventh  day,  it 
would  not  prove  the  abrogation  of  the  Sabbath,  admitting 
as  we  must,  that  since  the  resurrection  of  our  Lord,  the 
Sabbath  has  been  changed  from  the  seventh  to  the  first  day. 
In  this  case,  it  would  be  unreasonable  for  the  Jewish  convert 
to  insist  that  both  days  should  be  acknowledged  obligatory. 
Hence  the  apostle  argues  in  favor  of  Christian  liberty. 

We  say  then,  that  the  original  institution  of  a  weekly 
Sabbath  coeval  with  creation,  and  its  solemn  renewal  and 
confirmation  at  Mount  Sinai — its  incorporation  with  the  deca- 


10 


BOOK  FOR  THE  SABBATH. 


logue,  designed  to  be  of  perpetual  obligation — Its  moral  im- 
port, equally  applicable  to  all  generations, — stamp  this  day 
of  rest  as  of  permanent  obligation  ;  and  impious  must  be 
that  hand,  which  with  unholy  temerity  attempts  to  abridge 
its  sanctions  or  to  weaken  its  power  over  the  conscience. 

Throughout  all  time  must  it  continue  to  invite  the  weary 
to  rest,  and  to  call  the  thoughtless  heart  to  the  consideration 
of  its  destiny.  As  years  roll  on,  this  day  of"  sacred,  high 
delight,"  will  shine  with  increasing  lustre,  and  be  hailed  by 
more  joyful  acclamations,  as  the  saints  become  more  nu- 
merous, and  the  songs  of  Zion  swell  in  volume  and  sweeten 
in  harmony,  until  at  length,  that  great  Sabbath  of  the  world 
shall  break  upon  our  gladdened  eyes,  when  every  day  will 
be  as  this  day,  and  when  even  on  the  secular  implements 
of  man  will  be  inscribed  "  holiness  to  the  Lord." 


CHAPTER  III. 


CHANGE  OF  THE  SABBATH  FROM  THE  SEVENTH  TO  THE 
FIRST  DAY  OF  THE  WEEK. 

An  institution  like  that  of  the  Sabbath  can  be  perpetuated, 
whilst  the  precise  period  of  the  week  in  which  it  is  to  be 
observed  may,  for  good  and  sufficient  reasons,  be  changed. 

The  same  authority  which  fixed  the  original  Sabbath  is 
adequate  to  move  it  forward  one  day,  with  a  view  to  em- 
brace in  its  associations  events  as  signal  and  even  more 
important  than  the  creation  of  the  world. 

The  Almighty  has  made  changes  analogous  somewhat 
to  this,  in  which,  whilst  the  import  of  the  institution  remains 
the  same,  the  circumstances  of  time  and  external  formality 


CHANGE  OF  THE  SABBATH.  11 

have  been  altered.  For  example,  the  initiatory  rite  into  the 
visible  church  enjoined,  in  the  first  instance,  upon  Abraham 
was,  the  apostle  expressly  declares,  a  "  seal  of  the  right- 
eousness of  faith."  Its  import  was  similar  to  that  of  bap- 
tism under  the  new  covenant.  The  latter,  by  superceding 
the  former,  perpetuated  in  a  sense  the  same  institution. 
Although,  in  the  external  formality,  there  was  a  change, 
yet  neither  the  import,  nor  the  extent  of  its  application,  was 
varied  materially  by  this  change  of  the  external  sign.  The 
time  also  when  the  one  seal  was  to  be  administered  in  the 
case  of  infants  was  on  the  eighth  day  ;  whereas,  in  the  ad- 
ministration of  baptism,  this  precise  point  of  time  is  not  con- 
sidered important.  So  also  we  suppose  that  in  the  change 
from  the  seventh  to  the  first  day,  there  is  not  an  abrogation 
of  the  Sabbath,  but  a  mere  circumstantial  change  as  to  the 
time  when  it  is  to  be  observed.  If  the  seventh  day  com- 
memorated the  completion  of  the  creation,  the  first  day,  in- 
cluding this  event,  adds  in  its  holy  associations,  a  still  more 
glorious  event,  the  closing  triumphs  of  the  work  of  redemp- 
tion. 

This  change,  it  is  believed,  took  place  when  our  Savior 
rose  from  the  dead.  The  resurrection,  the  evangelists  tell 
us,  was  on  the  first  day  of  the  week.  From  this  period  on- 
ward, we  find  the  Jewish  superceded  by  the  Christian  Sab- 
bath. Without  any  explicit  command,  so  far  as  appears  in 
the  New  Testament,  the  disciples  by  common  consent 
invariably  held  this  day  as  consecrated  to  their  Lord.  For 
such  an  important  change,  we  feel  confident  they  must  have 
had  the  authority  of  their  Divine  Master.  His  example 
subsequent  to  his  resurrection  seems  to  favor  this  idea,  and 
•  to  justify  the  observance  of  the  Sabbath  on  the  first  day  of 
the  week  ;  for  it  was  on  this  day  that  he  appeared  to  his 
disciples,  and  in  the  next  interview,  he  selected  the  same 
day  on  which  to  commune  with  and  to  bless  them. 


12  BOOK  FOR  THE  SABBATH. 

In  relation  to  the  rites  practised  by  the  church  in  the  first 
century,  Dr.  Mosheim  observes,  "All  Christians  were 
unanimous  in  setting  apart  the  first  day  of  the  week,  on 
which  the  triumphant  Savior  arose  from  the  dead,  for  the 
solemn  celebration  of  public  worship.  This  pious  custom, 
which  was  derived  from  the  example  of  the  church  of  Je- 
rusalem, was  founded  upon  the  express  appointment  of  the 
apostles,  who  consecrated  that  day  to  the  same  sacred  pur- 
pose, and  was  observed  universallythroughout  all  the  Chris- 
tian churches,  as  appears  from  the  united  testimony  of  the 
most  credible  writers.  The  seventh  day  of  the  week  was 
also  observed  as  a  festival,  not  by  the  Christians  in  general, 
but  by  such  churches  only  as  were  principally  composed 
of  Jewish  converts,  nor  did  the  other  Christians  censure  this 
custom  as  criminal  and  unlawful."  In  a  note  on  this  sub- 
ject, the  same  author  says,  "  It  is  in  vain  that  many  learn- 
ed men  have  labored  to  prove,  that  in  all  the  primitive 
churches  both  the  first  and  last  day  of  the  week  were  ob- 
served as  festivals.  The  churches  of  Bithynia,  of  which 
Pliny  speaks,  in  his  letter  to  Trajan,  had  only  one  stated 
day,  for  the  celebration  of  public  worship  ;  and  that  was 
undoubtedly  the^rs^day  of  the  week,  or  what  we  call  the 
Lord'^s  dayy 

If  additional  testimony,  as  to  the  change  of  the  day  be 
needed,  the  reader  may  be  referred  to  an  able  article  on 
this  subject  in  Calmet's  Dictionary.  "  The  change  of  the 
day,"  says  that  author,  "  is  rather  to  be  gathered  from  the 
practice  of  the  Christian  church  than  as  clearly  enjoined  in 
the  New  Testament.  It  appears  that  believers  came  to- 
gether on  this  day  to  break  bread  ;  that  collections  for  the 
poor  were  then  made,  and  put  into  the  general  treasury  of 
the  church  (as  we  understand  1  Cor.  16:  2) ;  that  on  this 
day  exhortations  and  discourses  were  made  to  the  people  ; 


CHANGE  OF  THE  SABBATH.  13 

and  in  short,  we  have  the  various  parts  of  public  worship 
noted  as  being  performed  on  this  day.  It  will  follow,  that 
we  may  safely  imitate  those  examples  which  the  apostles 
and  primitive  Christians  have  left  us.  The  resurrection 
Sabbath  commemorates  an  event  in  which  all  Christians 
throughout  the  world  are  interested,  and  for  which  no  equal 
mode  of  commemoration  can  be  devised.  We  have  then 
good  example  and  strong  propriety  in  behalf  of  our  obser- 
vation of  the  Lord's  day  as  a  religious  festival,  though  not 
as  a  Jewish  Sabbath  ;  and  the  same  principles  influenced 
the  Christians  of  early  ages." 

"  We  are  informed  by  Eusebius,  that  from  the  beginning 
the  Christians  assembled  on  the  first  day  of  the  week,  call- 
ed by  them  the  Lord's  day,  for  the  purposes  of  religious 
worship,  to  read  the  Scriptures,  to  preach,  and  to  celebrate 
the  Lord's  supper  ;  and  Justin  Martyr  observes,  '  That,  on 
the  Lord's  day,  all  Christians  in  the  city  or  country  meet 
together,  because  that  is  the  day  of  our  Lord's  resurrection, 
and  then  we  read  the  writings  of  the  apostles  and  prophets  ; 
this  being  done,  the  president  makes  an  oration  to  the  as- 
sembly, to  exhort  them  to  imitate  and  to  practice  the  things 
they  have  heard  ;  then  Ave  all  join  in  prayer,  and  after  that 
we  celebrate  the  sacrament.  Then  they  who  are  able  and 
willing,  give  what  they  think  proper  ;  and  what  is  collected 
is  laid  up  in  the  hands  of  the  president,  who  distributes  it  to 
orphans  and  widows,  and  other  necessitous  Christians,  as 
their  wants  require.'  See  1  Cor.  16:  20.  A  very  honora- 
ble conduct  and  worship  !  Would  to  God  it  were  more 
prevalent  among  us ;  with  the  spirit  and  piety  of  primitive 
Christianity  !" 

"  John  says  (Rev.  1:  10), '  I  was  in  the  spirit  on  the  Lord's 
day  ;'  so  called,  doubtless,  to  preserve  the  remembrance  of 
his  resurrection,  which  was  the  completion  of  our  redemp- 
2 


14  BOOK  FOR  THE  SABBATH. 

tion.  Barnabas,  in  his  epistle,  says  that  we  joyfully  cele- 
brate the  eighth  day,  in  memory  of  the  resurrection  of  our 
Savior,  because  it  was  on  this  day  he  rose  again  and  as- 
cended into  heaven  ;  and  Ignatius  the  martyr,  in  his  letter 
to  the  Magnesians,  would  have  us  honor  this  day  of  the 
Lord,  this  day  of  the  resurrection,  as  the  first  and  most  ex- 
cellent of  days." 

The  greatness  of  the  event  {the  resurrection)  which  the 
day  is  designed  to  commemorate  fully ^  justifies  the  change. 

Without  attempting  to  derogate  from  the  grandeur  of 
the  original  creation,  we  may  compare  with  it  the  still  more 
glorious  work  of  redemption.  The  former  was  but  prelim- 
inary to  the  latter.  It  was  in  importance  as  the  temple  is 
to  the  divinity  who  is  to  gladden  it  by  his  presence.  Why 
was  this  scene  of  terrestrial  wonders  brought  into  existence  ? 
Not  simply  to  show  what  natural  glories  God  could  spread 
forth  to  the  eyes  of  an  admiring  universe  ;  not  surely  for 
this  alone  ;  but  the  world  was  made  primarily  with  a  view  to 
its  being  the  theatre  of  God's  redeeming  mercy.  The 
grand  moral  transaction  which  was  to  be  enacted  upon  it, 
was  the  all-absorbing  point  of  interest  to  God  and  to  his  ho- 
ly universe.  When  the  objects  for  which  the  creation  came 
into  existence  aYe  accomplished,  we  are  assured  that  all  its 
mighty  mechanism  will  be  broken  to  pieces.  It  was  not 
destined  to  immutability.  The  fires  are  to  consume  it ;  and 
so  complete  is  to  be  the  destruction,  that  "  no  place  will  be 
found  for  it.^'  But  the  work  of  redemption  has  the  stamp 
of  eternity.  The  soul  is  its  object,  and  that  soul  is,  in  its 
very  nature,  undying.  The  glory  of  God — his  moral  glo- 
ry—is  its  end;  and  that  must  shine  when  every  trace  of 
earthly  glory  is  gone  forever.  How  clear  then  is  it  that 
this  world  is  but  subsidiary  to  the  greater  work  of  redemp- 
tion !    It  is  but  as  the  scaffolding  around  the  indestructible 


THE  SABBATH  MADE  FOR  MAN.  15 

temple  of  salvation.  When  that  temple  shall  have  its  top- 
stone  laid,  and  the  finishing  touch  of  the  great  builder  shall 
be  given  to  it,  the  scaffolding  shall  be  taken  down,  and  the 
full  and  grand  proportions  of  this  moral  architecture  shall 
stand  forth  to  the  admiring  eyes  of  all  holy  intelligences. 

There  is  therefore  a  good  and  sufficient  reason  why  the 
resurrection,  which  was  a  sort  of  closing  triumph  of  the 
Redeemer's  work,  should  be  commemorated  by  the  change 
of  the  Sabbath  from  the  seventh  to  the  first  day  of  the  week. 

We  say  then,  the  common  appellation,  "  the  Lord's 
day  ;"  its  universal  observance  by  all  Christians  from  ihe 
times  of  the  apostles  until  the  present  time  ;  its  recognition 
by  synods  and  by  the  Christian  emperors  from  Constantine 
onwards  ;  the  blessing  of  God  upon  it  in  the  great  pente- 
costal  revival,  and  ever  since  in  the  conversion  of  thousands 
and  tens  of  thousands  more — all  prove,  that "  this  is  the  day 
emphatically  which  the  Lord  has  made  ;"  and  that,  whilst 
the  Sabbath,  as  to  its  high  moral  duties  and  obligations,  re- 
mains the  same  from  the  creation  till  now,  yet  its  observ- 
ance is  pushed  forward  one  day  to  embrace  the  most  glori- 
ous event  in  the  works  of  God — the  redemption  of  the 
church  by  the  death  and  resurrection  of  Jesus. 


CHAPTER  IV. 

THE  SABBATH  MADE  FOR  MAN. 

The  foregoing  considerations  illustrate  what  our  Savior, 
in  one  short  sentence,  has  asserted  ;  that  "  the  Sabbath  was 
made  for  man."  It  appears  to  have  been  appointed  for  the 
recreation  of  his  body  and  for  the  improvement  of  his  mind 


16 


BOOK  FOR  THE  SABBATH. 


and  heart.  Coeval  with  marriage,  this  institution  has  de- 
scended to  us,  hand  in  hand  with  that  twin-sister  of  social 
bliss ;  as  if  Providence  designed,  by  these  two,  to  save, 
out  of  the  almost  universal  wreck  which  sin  has  caused, 
some  gleanings  of  happiness  for  man. 

The  Sabbath  was  no  doubt  important  to  man  even  in  his 
state  of  innocence.  He  was  placed  in  a  garden,  not  to 
repose  in  listless  indolence  beneath  its  shades,  but  he 
was  there  "  to  dress  and  to  keep  it."  He  had  employ- 
ment, though  he  was  not  condemned  to  toil  for  his  subsist- 
ence. It  was  such  employment  simply  as  gave  elasticity 
to  his  spirits  and  an  agreeable  weariness  to  his  muscles. 
It  led  him  to  converse  intimately  with  God's  works,  espe- 
cially in  the  mysteries  of  the  vegetable  world.  It  is  to  be 
presumed,  that  with  primeval  man  every  day  was,  in  a 
sense,  a  devotional  day — that  each  hour  as  it  flew,  bore  on 
its  wing  some  grateful  expression  of  a  heart  that  beat  with 
undeviating  affection  towards  its  Maker.  Still  it  seems  that 
the  Almighty,  though  he  approved  with  answering  love  each 
hour's  devotion,  thought  proper  to  consecrate  an  entire  day, 
when,  laying  aside  the  innocent  employments  of  Eden,  man 
should  occupy  himself  in  direct  acts  of  worship  to  Jehovah. 
Thus  did  this  paradisaical  Sabbath  teach  the  paramount  ob- 
ligations of  devotion — strictly  so  called — amid  scenes  where 
every  ordinary  emotion  partook  somewhat  of  a  devotional 
character. 

But  "  the  Sabbath  was  made  for  man,"  with  reference 
to  him  more  especially  as  fallen^  and  as  needing  the  help 
which  such  an  institution  affords  both  to  his  body  and  his 
soul. 

After  sin  had  entered  into  the  world,  one  of  the  immedi- 
ate consequences  was,  the  necessity  for  constant  toil  to  sub- 
due the  earth,  and  to  extract  from  it  the  food  necessary  for 


THE  SABBATH  MADE  FOR  MAN.  17 

man  and  beast.  "  Cursed  was  the  ground  for  man's  sake." 
From  the  moment  this  malediction  was  pronounced,  the 
earth  smiled  no  longer,  an  Eden  whose  spontaneous  fruits 
invited  the  eye  and  regaled  the  taste  ;  but  thorns  and  net- 
tles overspread  its  surface,  and  man  was  doomed  to  obtain 
his  bread  in  the  "  sweat  of  his  face."  Thenceforward  his 
eyes  were  turned  downwards,  and  his  back  was  bent  towards 
that  soil  which  must  be  implored  first  to  support  life,  and 
which  is  destined  at  last  to  receive  into  its  bosom  the  wea- 
ried and  worn-out  tabernacle  of  the  flesh.  This  decree  of 
Heaven  is  fulfilled  in  the  never  ceasing  toil  of  successive 
generations,  delving,  in  some  instances,  for  a  bare  subsist- 
ence, and  in  others,  to  accumulate  exhaustless  stores  of 
affluence.  But  how  soon  would  the  mortal  frame-work 
wear  out,  if  this  labor  were  not  broken  by  some  intervals 
of  rest !  In  mercy  to  the  body.  Providence  has  interposed 
the  night,  when  gathering  shades  invite  to  repose,  and  the 
darkness  hinders  the  ambitious  and  the  covetous  from  driv- 
ing on  their  schemes  of  glory  or  of  gain.  Nor  is  this  all ; 
there  comes  around  the  weekly  Sabbath,  wherein  our  Ma- 
ker forbids  us  to  ply  the  exhausted  energies,  and  commands 
us  to  allow  them  one  day  in  seven  for  rest  and  for  recrea- 
tion. Merciful  provision  !  Both  man  and  beast  share  in 
its  influence  ;  and  even  sympathizing  nature  seems  to  re- 
joice in  its  holy  tranquility. 

If  this  institution  were  necessary  or  important  in  the  ^iwc- 
val  state,  how  much  more  important  to  us  as  fallen  creatures  ! 
The  body  then,  like  the  soul,  was  immortal,  and  its  weari- 
ness was  but  a  pleasurable  excitement  of  the  muscles,  pre- 
paring them  for  the  enjoyment  of  dewy  rest ;  whereas  now, 
our  weakness  is  premonitory  of  dissolution ;  and  the  invol- 
untary pressure  of  care  and  labor,  should,  we  think,  en- 
hance in  our  estimation  the  value  of  a  day  which  tends  so 
2* 


18  BOOK  FOR  THE  SABBATH. 

directly  to  recruit  and  strengthen  our  exhausted  faculties. 
However  nnen  of  sordid  minds  may  grudge  this  precious  in- 
terval, and  to  whatever  unhallowed  purposes  they  may  pre- 
sume to  desecrate  it,  still  it  is  one  of  the  greatest  blessings 
to  fallen  man ;  and  it  speaks  of  the  care  and  kindness  of 
his  Maker  even  towards  his  physical  weaknesses.  The  body 
and  mind  of  man  must  have  rest.  They  must  have  more 
than  the  season  of  sleep  allows.  Besides,  it  is  according  to 
the  analogy  of  nature.  The  works  of  God,  though  they  seem 
so  full  of  variety  and  of  change  have  their  Sabbaths — their 
seasons  of  repose.  The  ocean  is  not  always  agitated  ;  but 
sleeps,  at  times,  in  unbroken  tranquility.  The  winds 
are  not  always  in  motion  ;  but  are  often  hushed,  as  if  the 
zephyr  even  had  ceased  to  breathe.  The  bird  is  not  for- 
ever on  the  wing,  nor  the  beast  of  the  forest  always  in  pur- 
suit of  his  prey.  Behold  the  seasons !  See  how  nature 
comes  forth  recruited  after  her  temporary  repose  !  And 
shall  man  wish  to  ply  with  incessant  toil  the  poor  body,  so 
easily  fatigued  and  so  soon  to  faint  and  die  .''  Shall  he  de- 
ny the  necessity  of  a  Sabbath  to  eke  out  its  little  strength 
or  impugn  that  divine  wisdom  which  has  appointed  it  for  so 
beneficent  a  purpose  ?  What  a  happy  period  will  that  be, 
when,  acting  under  the  authority  of  all  the  divine  commands, 
men  will  allow  to  themselves,  to  their  dependents,  and  to  their 
cattle,  this  season  of  rest  from  the  cares  and  toils  of  earth ! 
How  much  it  will  tend  to  break  the  force  of  those  evils 
which,  through  sin,  have  invaded  the  physical  frame,  and 
made  it,  in  most  instances,  the  abused  instrument  of  un- 
righteousness !  A  universal  Sabbath  !  Who  would  not 
implore  the  God  of  the  Sabbath  to  roll  on  its  advent,  and 
give  to  earth  a  rest  from  the  burdens  which  have  so  long 
and  so  grievously  afflicted  her  } 

But  the  soul  of  man  needs  the  influence  of  the  Sabbath 


THB  SABBATH  MADE  FOR  MAN.  19 

as  well  as  the  body.  It  is  "  a  rest  for  wearied  minds." 
The  Creator,  in  its  appointment,  had  a  view  principally  to 
our  spiritual  improvement. 

The  necessity  for  toil  which  was  laid  upon  the  body 
reaches  equally  the  soul,  in  that  constant  care  for  the  things 
of  earth,  which,  in  the  first  instance,  applies  to  a  bare  sub- 
sistence ;  but  subsequently  respects  a  thousand  forms  of 
mere  sensual  gratification. 

Man  is  now  "  of  the  earth,  earthy."  He  draws  from  it 
his  aliment ;  he  looks  upon  it  as  the  prolific  source  of  his 
gains  ;  and  his  mind  fixes  on  its  vegetable  and  mineral  pro- 
ductions as  the  foundations  of  civilized  greatness.  In  his 
selfish  appropriation  of  its  fruits,  he  almost  forgets  that  God 
made  it ;  or  that  he  challenges  the  gratitude  of  man  for 
every  blessing  which  it  aflfords.  The  animal  that  grazes 
on  its  herbage  is  as  thoughtful  of  the  divine  goodness  as 
multitudes  who  gather  out  of  its  bosom  the  means  of  sup- 
port and  of  aflluence.  How  needful  then  to  break  in  upon 
this  earthly  and  selfish  soul,  and  by  some  means  to  teach 
it,  that  God  is  the  giver  of  all  good  ;  and  that  it  is  his  hand 
which  openeth, "  to  satisfy  the  desires  of  every  living  thing." 

But  suppose  there  was  no  weekly  interruption  of  our  la- 
bors; that  every  day  was  alike  a  day  of  toil ;  that  our  eye 
was  ever  bent  on  this  earthly  clod,  and  our  hand  busied 
unceasingly  in  its  cultivation  ;  should  we  be  likely  to  think 
of  the  immortal  part  of  our  nature,  or  to  make  provision  for 
its  present  happiness  or  its  future  destiny  1  Would  not  the 
carnal  principle  triumph  even  more  than  it  does  now  ;  and 
would  not  God  and  the  obligations  which  we  owe  to  Him 
be  forgotten,  in  the  all-absorbing  pursuit  of  temporal  gains  ^ 

It  would  seem  that,  in  prospect  of  such  a  result,  our  gra- 
cious Benefactor  has  interposed  this  day  of  rest,  and  called 
us  to  cease  not  only  from  bodily  labor,  but  from  the  cares 


20  BOOK  FOR  THE  SABBATH. 

and  anxieties  which,  in  connection  with  such  labor,  must 
press  upon  the  soul. 

It  is  to  lift  the  mind  up  from  earth,  and  to  bid  it  look  to- 
wards the  heavens,  that  this  sacred  day  is  provided.  Man  is 
called  upon  to  erect  himself;  and  to  remember,  that  whilst 
the  body  is  of  earthly  mould,  the  soul  is  immortal  and  ac- 
countable. He  is  to  consider  that  a  higher  destiny  awaits 
him,  and  a  nobler  provision  is  in  reserve  for  him,  if,  obedi- 
ent to  heaven's  call,  he  subjects  the  body  to  the  soul,  and 
prefers  the  interests  of  eternity  to  those  of  time. 

The  Sabbath  is  all-important  not  only  to  the  Chris- 
tian, who  hails  its  privileges  as  the  foretaste  of  heaven,  and 
gathers  on  this  day  a  double  portion  of  the  spiritual  manna 
to  refresh  the  soul ;  but  of  what  incalculable  importance  is 
it  to  those  who  as  yet  have  not  learned  to  appreciate  its  ho- 
ly rest !  Yes  ;  it  was  made  even  for  thoughtless,  wordly- 
minded  man ;  and  much  as  it  may  be  despised  by  him  ;  or 
irksome  as  its  restraints,  in  many  instances,  are  to  him  ;  yet 
let  him  understand,  that,  were  it  not  for  this  day  to  break 
in  upon  his  habits  of  sensuality  and  of  sin — to  call  him  off 
from  the  intense  application  to  earthly  things  which  char- 
acterizes him — his  immortal  interests  would  be  put  in  even 
greater  peril  than  they  are  now  ;  and  the  hope  of  his  salva-^ 
tion  would  be  well  nigh  extinguished.  But  the  Sabbath 
dawns  upon  this  votary  of  earth,  and  speaks  of  nobler  pur- 
suits, and  tenders  to  him  a  brighter  reward.  It  checks  the 
soul  in  its  career,  and  stirs  up  within  it  the  recollection  of 
its  original  stale,  and  the  conviction  of  its  present  miseries. 
It  is  a  pause  most  healthful,  wherein  the  claims  of  God 
may  be  heard  over  the  importunate  claims  of  the  world  ; 
and  when  the  still  small  voice  steals  into  the  moral  sensi- 
bilities, and  awakens  man  to  the  consideration  of  his  charac- 
ter and  of  his  destiny.     Blot  out  this  day  from  the  moral 


THE  SABBATH  MADE  FOR  MAN.  21 

calendar,  and  allow  the  naturally  earthly  niind  to  take  an 
unyielding  grasp  of  its  pursuits — to  hold  on  to  them  week 
after  week  and  year  after  year — and  who  cannot  foresee 
a  rapid  deterioration  of  the  nohler  attributes  of  our  nature, 
if  not  a  total  extinction,  of  the  hopes  of  salvation? 

Nor  can  we  sufficiently  admire  the  wisdom  and  benefi- 
cence of  God  in  placing  this  barrier  across  our  path  to 
death,  and  thus  making  that  self-ruin  which  we  are  bent  on 
the  more  difficult ;  so  that,  in  accomplishing  it,  we  must 
break  through  or  trample  down  this  merciful  obstruction. 
How  does  the  voice  divine  seem  to  speak  in  the  sacred 
stillness  of  this  day  !  How  does  the  conscience  respond  to 
its  obligations  ;  whilst  mercy,  as  if  seated  on  her  pure  and 
lovely  throne,  with  an  eye  that  weeps  over  our  sins,  and  a 
hand  that  bears  in  it  the  cup  of  salvation,  invites  us  to  im- 
prove this  day  of  our  visitation,  and  to  prepare  for  heaven's 
unending  joys ! 

It  was  in  this  sense  that  the  Sabbath  was  made  for  man. 
God  intended  it  to  be  the  day  of  his  salvation.  Such  it  has 
been  to  thousands  and  tens  of  thousands,  who  on  this  day 
have  listened  to  the  gospel  message,  and  felt  its  power  in  a 
conviction  of  their  guilt  and  in  the  implantation  of  a  hope 
of  the  divine  forgiveness.  It  is  on  this  day,  that  the  mes- 
senger of  the  gospel  lifts  up  his  voice,  and  invites  the  wea- 
ry and  the  heavy  laden  to  come  to  Jesus  and  find  rest.  All 
who  are  pressed  with  earthly  cares,  or  who  are  bowed 
down  under  earthly  burdens,  may  here  find  a  grateful  re- 
ception, and  feel  their  sorrows  assuaged  by  a  hand  that  has 
promised  to  wipe  away  all  tears  from  our  eyes. 


^2  ,  BOOK  FOR  THE   SABBATH. 


CHAPTER  V. 

IMPORTANCE  OF  THE  SABBATH  IN  ITS  BEARINGS  ON  INTEL- 
LECTUAL AND  SOCIAL  IMPROVEMENT. 

Whilst  the  highest  glory  of  the  sacred  day  respects  its 
direct  moral  influence,  in  abstracting  the  soul  from  earthly 
cares,  and  pressing  upon  its  attention  its  responsibility  to 
God  ;  yet  are  there  incidental  advantages,  which  it  brings 
along  with  it,  worthy  of  grateful  consideration. 

Every  person  of  observation  must  perceive,  that  the  ef- 
fect on  the  mind  of  a  perpetual  attention  to  mere  secular 
business,  is  to  narrow  its  conceptions  and  to  cramp  its  no- 
bler energies.  This  is  especially  evident  where  the  em- 
ployment is  such  as  to  give  but  little  scope  to  the  intellec- 
tual faculties.  The  mere  daily  task  to  which  the  laborer 
applies  himself,  comes  to  be  but  a  mechanical  movement 
of  the  muscles.  In  learning  the  trade  or  art,  the  mind 
may  originally  have  been  somewhat  exercised  ;  but  after 
much  experience,  it  ceases  to  be  greatly  interested.  The 
mechanic  or  the  husbandman  has  in  general  but  little  to 
excite  the  higher  faculties,  and  to  keep  them  in  constant 
and  improving  action.  I  say,  in  general ;  because  there 
are  instances  in  both  departments  of  labor,  where  genius 
and  enterprise  are  strongly  developed.  The  great  mass  of 
mind  however  is  not  thus  roused  to  activity ;  and  when  the 
day's  work  is  done,  it  is  scarcely  conscious  of  having  put 
forth  a  mental  effort  in  the  task. 

But  where  the  employment,  according  to  general  estima- 
tion, requires  more  thought,  it  will  still  appear  that  the 
sphere  is  but  a  circumscribed  one,  even  allowing  some  de- 
gree of  perfection  is  attained  in  it.     The  tradesman  who 


IMPORTANCE  OP  THE  SABBATH.  23 

confines  his  mind  closely  to  his  particular  business,  and,  by 
his  success,  proves  himself  a  proficient  in  it,  may,  if  ques- 
tioned on  other  and  more  important  topics,  show  a  humili- 
ating ignorance.  Thus  whilst  the  mind,  on  a  given  subject, 
may  discover  shrewdness,  its  general  character,  by  the  de- 
nial of  a  wider  sphere  in  which  to  exercise  itself,  may  ex- 
perience a  serious  deprivation. 

These  opinions  are  advanced,  not  with  a  view  of  depre- 
ciating an  honorable  employment,  but  simply  to  show,  that 
most  of  the  occupations  necessary  for  man  in  his  present 
state,  have  a  tendency  to  retain  the  mind  within  a  very  nar- 
row sphere,  and  deny  to  it  that  opportunity  of  improvement 
which  its  immortal  nature  demands.  How  few  of  the  mil- 
lions of  earth's  inhabitants  can  enjoy  the  privilege  of  high 
mental  cultivation  !  How  must  the  immense  majority  ap- 
ply their  thoughts,  from  year  to  year,  to  the  mere  point  of 
supplying  their  daily  wants !  In-  such  circumstances,  it  has 
pleased  a  beneficent  Creator  to  ordain  one  day  in  the  week 
for  a  sort  of  culture,  which,  acting  directly  on  the  interests 
of  the  soul,  is,  at  the  same  time,  calculated  to  raise  the  in- 
tellect above  the  contracted  limits  where  it  is  usually  con- 
fined, and  to  throw  upon  its  view  such  topics  as  would  nat- 
urally improve  its  powers.  This  immense  advantage  can- 
not be  appreciated  but  by  a  comparison  of  those  who  dwell 
under  Sabbath  influences  with  those  who  are  denied  them. 

Not  merely  would  the  moral  interests,  by  unceasing  toil, 
suffer  a  gradual  deterioration,  but  in  corresponding  rapidity 
would  the  mind  itself  be  cramped  and  fettered.  Think 
then  of  the  vast  importance  of  the  Sabbath  to  the  general 
intellect  of  the  nation !  It  reaches  or  is  designed  to  reach 
every  class  of  men,  and  lays  its  instructions  before  the  hum- 
blest no  less  than  the  most  gifted  citizen.  It  invites  the  en- 
tire mass  of  mind  to  a  contemplation  of  themes  the  grandest 


24  BOOK  FOR  THE  SABBATH.    , 

and  the  most  imposing  which  can  awaken  and  interest  its 
attention  this  side  of  eternity.  It  is  intended  there  shall  be, 
for  one  whole  day  in  the  week,  a  suspension  of  our  ordina- 
ry pursuits,  to  give  place  to  a  species  of  intellectual  and 
moral  training,  which  augments  powerfully  the  spiritual  and 
intellectual  over  the  animal  impulses.  Here,  on  this  day 
of  rest,  the  soul  may  receive  those  impressions  of  divine 
truth,  which  fashion  it,  by  God's  blessing,  to  a  sublimer 
mould  of  moral  beauty.  Here,  the  mind,  which  has  been 
denied  the  advantages  of  early  culture,  or  which,  by  the 
stern  necessity  of  nature's  first  law,  is  obliged  to  think 
throughoHt  the  six  days  on  one  theme — and  that  not  calcu- 
lated to  enlarge  its  capacities— may  come  and  sit  at  the  feet 
of  a  Teacher,  who  spake  as  never  man  spake ;  and  may 
weekly  learn  from  that  divine  Teacher  lessons  which  man, 
in  his  collected  wisdom,  could  never  impart.  Can  we  ap- 
preciate this  privilege  ?  Can  we  gather  up  and  exhibit  the 
results  to  the  soul  and  to  the  intellect,  which  the  weekly 
Sabbath  affords ;  or  can  we  say,  how  much  of  direct  im- 
provement is  gained  to  all  classes,  high  as  well  as  low,  by 
this  too  much  neglected  institution  of  heaven  ? 

Consider  the  I'ange  of  subjects  which  are  discussed  in  the 
sanctuary  !  The  being  of  God — the  creation  of  the  world 
— man's  origin,  his  innocence  and  his  fall — the  moral  his- 
tory of  our  race — the  attributes  of  God — the  duties  we  owe 
to  him — the  nature  and  consequences  of  sin— the  glorious 
work  of  redemption  by  Jesus  Christ — the  mystery  of  the 
incarnation — the  death  and  resurrection  of  Christ — the  ac- 
countability of  man,  and  the  day  of  retribution — the  glories 
of  heaven — the  obligations  of  the  moral  law,  embracing  all 
the  duties  which  we  owe  to  our  neighbor  as  well  as  those 
which  we  owe  to  God — such,  without  including  sacred  anti- 
quities, are  some  of  the  topics  which  on  the  day  of  rest  are 


IMPORTANCE  OF  THE  SABBATH.  25 

spread  before  the  mind.  Can  any  person  deny  an  incalcu- 
lable improvement  from  such  a  weekly  training  enjoyed  all 
over  the  land,  and  by  every  class  of  our  citizens  ?  "  Bless- 
ed indeed  is  the  people" — even  in  an  intellectual  point  of 
view—"  that  know  th©-  joyful  sound." 

Let  every  man  then  who  values  the  improvement  of  the 
intellect  stand  by  the  Sabbath  and  its  institutions.  Let  no 
rude  hand,  laid  on  this  ark  of  Grod  to  demolish  it,  be  en- 
couraged ;  but  let  every  such  effort  be  frowned  upon  as  an 
attempt  not  only  to  put  out  the  light  of  religion,  but  to 
shroud  the  intellect  in  midnight  gloom. 

If  illustration  were  needed  of  the  good  effects  of  the 
Sabbath  in  intellectual  as  well  as  moral  improvement,  we 
might  cite  the  examples  of  Scotland  and  of  New  England, 
where  this  institution  is  more  generally  respected  and  more 
scrupulously  observed,  than  by  any  other  equally  extensive 
communities. 

Now  it  is  the  unitedtestimony  of  those  who  are  acquaint- 
ed intimately  with  these  sections  of  the  civilized  world,  that 
there  is  more  general  intelligence  and  a  stronger  common 
sense,  running  through  all  classes  of  their  population,  than 
are  to  be  found  so  generally  any  where  else.  But  to  what 
is  this  intellectual  superiority  to  be  attributed  ?  Shall  not 
their  respect  for,  and  attention  to  Sabbath  instructions  come 
in  for  a  part  at  least  of  the  elevating  influence  ? 

When  it  is  considered  that  the  inhabitants  of  these  coun- 
tries, by  almost  common  consent, — laying  aside  every  sec- 
ular employment  and  suspending  every  pursuit  of  mere 
pleasure, — are  accustomed  to  attend  upon  the  worship  of 
God,  and  to  listen  to  the  expositions  of  his  holy  word ;  when 
young  and  old,  rich  and  poor,  are  seen  giving  their  fixed 
and  serious  attention  to  this  day  of  moral  and  intellectual 
culture ;  the  effect,  it  must  be  conceded,  is  to  make  them 
3 


26  BOOK  FOR  THE  SABBATH. 

not  only  the  most  moral  but  the  most  intelligent  of  commu- 
nities. 

Other  influences,  we  admit,  are  associated  with  this,  in 
raising  and  sustaining  the  mass  of  mind  to  the  point  of  prac- 
tical intelligence  to  which  it  seems  to  have  arrived.  Their 
excellent  system  of  common-school  education — their  Sun- 
day schools— their  fire-side  instructions,  all  unite  in  the  work 
of  improvement ;  but  even  these  owe  their  origin  and  their 
healthful  operation,  in  a  great  measure,  to  the  Sabbath  and 
its  divine  teachings.  This  is  the  fountain  and  those  are  the 
salubrious  streams.  Were  this  sacred  day  to  fall  into  dis- 
repute, how  soon  would  even  these  favored  regions  sink  in 
mind  as  well  as  morals  ;  and  with  the  fountain  corrupted  or 
exhausted,  how  certainly  would  every  streamlet  of  good  be 
tainted  or  finally  dried  up  !  A  dark  day,  to  Scotland  and 
to  New  England,  would  that  be,  which  should  see  their 
Sabbaths  merged  in  the  secular  week,  whilst  the  people 
were  scattered  "  as  sheep  without  a  shepherd,"  and  their 
hills  and  vallies  were  to  echo  no  more  to  the  music  of"  the 
church  going  bell."  The  shock  would  be  felt  in  every  de- 
partment of  mental  labor.  The  sun  of  their  glory  would 
be  suddenly  eclipsed.  The  tender  intellect  would  droop  in 
the  bud,  and  the  man  of  giant  powers,  after  a  few  convul- 
sive efforts,  would  expire  without  the  hope  even  of  a  sue-  . 
cessor  in  intellectual  greatness. 

Men  of  mere  worldly  wisdom  are  not  willing  to  concede 
the  dependence  of  the  intellect  on  religion.  Because  a  few 
specimens  of  cultivated  intellect  have  in  every  age  exhibi- 
ted themselves  independent  of,  and  often  in  opposition  to 
religion,  the  inference  has  been,  that  the  institutions  of  re- 
ligion are  not  a  necessary  auxiliary  in  the  development  of 
raind.  But  without  inquiring  how  much  the  characters  just 
alluded  to,  may,  in  their  earlier  impulses,  have  been  indebt- 


IMPORTANCE  OF  THE  SABBATH.  27 

ed  to  religion;  or  showing,  that  many  of  their  most  polish- 
ed weapons  have  been  stolen  from  her  armory,  and  then 
turned  against  her  cause ;  we  claim,  that  the  general  intel- 
ligence of  great  communities  is  very  intimately  connected 
with  and  dependent  ontihristian  institutions.  The  remarks 
already  submitted,  go  to  prove  this.  Never  can  the  mass 
of  mind  be  hopefully  cultivated  without  the  aid  of  religion 
in  some  way.  Her  power  must  be  felt  at  least  in  the  ad- 
ministration of  discipline  ;  for  experiment  upon  experiment 
has  proved,  that  appeals  to  honor,  or  to  ambition,  or  even 
to  virtue  unsupported  by  piety,  are  inefficient  in  control- 
ing  the  passions,  and  in  awakening  the  industry  of  the 
youthful  mind. 

What  supreme  folly  was  exhibited  a  few  years  ago,  in  an 
exclusive  codicil  of  a  rich  man's  will,*  whereby  an  attempt 
has  been  made  to  divorce  religion  from  benevolence — to 
provide  for  the  orphan  mind  without  a  recognition  of  the 
orphan's  God — to  erect  a  proud  temple  to  science,  and  yet 
command  piety — ever  the  patroness  of  science — to  stand 
without  the  gates.  Never  can  the  experiment  succeed. 
The  orphan  will  bean  orphan  still,  if  no  hallowing  influence 
of  religion  is  allowed  to  reach  his  heart  and  mind.  His 
soul  will  awake  to  no  voice  so  soon  as  the  voice  of  gospel 
truth  ;  nor  find  in  any  inferior  motive  a  sufficient  impulse 
to  bear  it  forward  in  the  pursuit  of  knowledge.  There  is 
something  melancholy  in  the  idea,  that  these  orphans  are 
to  be  entombed,  as  it  were,  in  that  splendid  pile  of  Grecian 
architecture,  which,  without  the  enlivening  influence  of  re- 
ligion, we  venture  to  predict,  must  prove  but  a  mental  mau- 
soleum. 

Since  then  the  Sabbath  is  the  great  day  of  weekly  train- 

*  Stephen  Girard,  Philadelphia. 


i 


28  BOOK  FOR  THE  SABBATH. 

ing  to  the  general  intellect  of  the  nation,  operating  directly 
through  its  ministry  and  its  Sunday  schools  to  interest  and 
strengthen  as  well  as  to  purify  the  mind,  how  should  every 
good  citizen,  we  again  say,  sustain  by  his  example  and  his 
pecuniary  patronage  its  salutary  institutions ! 


CHAPTER  VI. 


THE  SABBATH  PROMOTIVE  OF  SOCIAL  IMPROVEMENT. 

The  social  propensity  of  our  nature  leads  us  to  desire  the 
fellowship  of  kindred  minds.  This  is  a  universal  charac- 
teristic of  man.  Its  indulgence  however  is  not  always  in- 
nocent or  improving.  On  the  contrary  it  is  not  unfrequent- 
ly  the  source  of  great  moral  corruption.  The  social  sym- 
pathies, when  not  purified  by  religion,  may  become  a  pow- 
erful medium  of  evil  influence  ;  and  men  will  occasionally 
perpetrate,  in  company,  an  amount  of  wickedness,  which, 
on  their  solitary  responsibility,  they  would  not  dare  to  con- 
template. 

As  a  means  of  counteracting  this  evil  tendency,  God  has 
given  us  the  weekly  Sabbath,  wherein  these  social  sympa- 
thies are  awakened  and  strengthened  under  circumstances, 
not  only  innocent,  but  highly  improving.  The  selfish 
aims  which,  in  ordinary  business  conventions,  operate  to 
draw  men  together  are  not  influential  here  ;  but  man  meets 
his  fellow  man  to  sacrifice  on  holy  ground  his  prejudices, 
and  to  recognize  the  superiority  of  those  distinctions  which 
relate  to  moral  character.  On  the  Sabbath,  and  in  the  sanc- 
tuary, the  heart  is  addressed  by  motives  which  apply  with 
equal  force  to  all ;  and  which  annihilate,  for  the  time  being 


SAEBATS  PfiOMOtES  SOCIAL  IMPROVEMENT.  29 

at  least,  the  adventitious  distinctions  of  earth.  Whatever 
may  have  been  the  difference  of  birth,  or  of  education,  or 
of  outward  meanness  or  grandeur,  all  are  made  to  feel  that 
they  have  a  common  origin,  and  a  like  fearful  destiny. 
They  are  drawn  together  on  the  principle  of  a  common 
guilt  and  danger,  exposing  each  individual  to  wrath  divine  ; 
and  in  view  of  which  each  one  must  take  the  same  lowly 
and  penitent  position,  and  must  look  alone  to  the  same  gra- 
cious deliverer.  A  ship-wrecked  company,  before  the 
storm,  may  be  divided  off  into  several  grades  of  character 
and  influence,  from  the  poor  cabin-boy  to  the  titled  passen- 
ger or  authoritative  commander ;  and  they  may  manifest  no 
special  interest  in  each  other  so  long  as  nothing  occurs  to 
break  down  these  social  barriers.  But  as  the  storm  rises 
and  the  vessel  reels  and  plunges,  until  her  parting  timbers 
show  the  ruin  that  impends,  the  distinctions  of  rank  and  of 
condition  are  lost  sight  of,  and  the  principles  of  a  common 
humanity  are  felt  in  their  full  force.  Somewhat  similar  is 
the  effect  of  a  frequent  contemplation  of  that  moral  ruin 
which  has  come  upon  us  all ;  and  which  threatens  as  heavy 
a  destruction  on  the  high  as  on  the  low  in  society.  When 
in  the  sanctuary,  this  sad  truth  is.  exhibited,  can  man  pride 
himself  in  circumstantial  greatness  >  Must  he  not  feel  a 
fellowship  in  moral  suffering  and  guilt,  with  the  humblest 
worshipper  in  the  assembly  ?  And  when  it  is  announced, 
that  heaven's  mercy  is  as  free  to  the  poor  and  the  ignorant  as 
to  the  affluent  and  the  learned,  must  he  not  see  and  feel, 
that  "  God  is  no  respecter  of  persons  ?" 

But  it  is  not  alone  those  of  superior  condition  in  life  on 
whom  the  Sabbath  and  its  institutions  operate  favorably  in 
a  social  point  of  view  ;  the  prejudices  which  those  in  an  in- 
ferior condition  sometimes  entertain  towards  those  who  are 
in  certain  respects  their  superiors,  are  as  strong  and  as  diffi- 
3* 


30  BOOK  FOR  THE  SABBATH. 

cult  of  removal,  as  are  the  vanity  and  pride  of  the  latter  on 
account  of  a  providential  superiority.  It  is  too  apt  to  be  the 
case,  that  outward  splendor  is  interpreted  as  the  sure  in- 
dication of  a  proud  and  haughty  spirit.  Happily  therefore, 
the  Sabbath  and  the  sanctuary  bring  these  extremes  of  so- 
ciety into  nearer  contact,  and  place  them  together  under 
circumstances  calculated  to  remove  all  unjust , suspicions 
and  prejudices.  When  the  man  of  riches  or  of  learning 
is  seen  bowed  in  humility  by  the  side  of  the  humblest  arti- 
san— when  his  eye  is  filled  with  tears,  and  his  prayer  is 
heard  for  forgiveness,  how  must  every  unkind  prejudice  be 
driven  out  of  the  mind  ;  whilst  it  is  acknowledged,  that  re- 
ligion can  at  the  same  moment,  carry  its  consolations  into 
the  heart  of  a  Nicodemus  and  of  a  Magdalen. 

It  is  impossible  to  estimate  the  importance  of  this  holy 
day,  in  thus  associating  all  classes  in  the  worship  of  God 
— in  eradicating  prejudices — kindling  a  spirit  of  charity  and 
kindness  ;  so  that,  whilst  it  purifies  our  moral,  it  improves, 
at  the  same  time,  our  social  nature.  Nor  can  we  say,  how 
much  we  are  indebted  to  it,  as  a  means  of  mutual  respect 
among  all  classes ;  since  moral  superiority  is  thus  often  ex- 
hibited in  its  loveliest  forms,  by  those  to  whom  Providence 
has  denied  the  distinction  of  an  outward  grandeur. 

The  Sabbath  gathers  around  heaven's  altars,  almost  the 
entire  popu^lation  of  towns  and  villages ;  and  having  congre- 
gated where  human  distinctions  are  not  known,  nor  base 
passions  likely  to  be  stirred,  they  all  bow  together  under  a 
sense  of  common  obligation,  supplicating  the  Father  of  mer- 
cies— who  is  the  Father  of  all — to  forgive  their  sins  and  be- 
stow his  grace  in  time  of  need  ;  whilst  the  Holy  Spirit 
breathes  over  them  his  subduing  influence,  thus  qualifying 
them  for  the  service  of  God  and  disposing  them  more  eflTec- 
tually  to  love  and  serve  each  other.    Can  such  an  assembly 


SABBATH  PROMOTES  SOCIAL  IMPROVEMENT.  31 

break  up  without  an  additional  sense  of  fraternal  obliga- 
tions ;  or  should  any  vindictive  or  unbrotherly  feelings  have 
been  entertained,  are  they  not  here  likely  to  be  repented  of 
and  eradicated  ?  Does  not  our  holy  reh'gion  say  to  the  vin- 
dictive, "  leave  thy  gift  at  the  altar,  and  first  go  and  be  re- 
conciled to  thy  brother  ?"  O  the  softening  and  subduing 
influence  which  this  day  of  love  exerts  upon  the  stornny  pas- 
sions of  the  soul !  How  difficult  for  man  to  yield  himself 
to  its  weekly  services  and  still  retain  any  unkindness  of 
feeling  towards  his  fellow  man ! 

How  many  incidental  charms  does  this  blessed  day  bring 
along  with  it !  It  arrays  the  body  in  its  best  apparel ;  and 
since  neatness  and  moral  improvement  have  strong  affini- 
ties, it  thus  prepares  the  way  for  the  adorning  of  the  spirit,  in 
order  that  we  may  wait  properly  on  the  king  of  Zion,  whose 
weekly  audience  day  is  open  for  all  to  come  and  pay  him 
the  homage  of  sincere  devotion.  The  Sabbath  was  indeed 
made  for  man  ;  and  for  man  as  a  social  being.  Then,  with 
his  family  and  his  friends,  he  may  meet  at  the  "  gate  of 
heaven"  to  render  a  service  the  most  important  and  sub- 
lime ;  and  which,  whilst  it  brings  glory  to  God  and  good  to 
the  worshippers,  casts  over  the  whole  face  of  society  a  soften- 
ing radiance,  linking  together  in  works  of  benevolence  the 
rich  and  the  poor,  and  making  them  the  common  recipients 
and  the  common  almoners  of  heaven's  bounty  to  mankind. 


32  BOOK  FOR  THE  SABBATH. 


CHAPTER  VII. 

CONSERVATIVE  INFLUENCE  OF  THE  SABBATH. 

From  the  foregoing  remarks  it  is  plain,  that  the  Sabbath 
tends  to  bring  into  exercise  the  social  and  benevolent  feel- 
ings, as  antagonist  to  the  selfish  principles  of  our  nature. 
It  must  therefore  be  a  means  of  binding  together  in  harmo- 
ny and  love  those  communities  which  respect  and  attend 
upon  its  institutions. 

By  congregating  for  public  worship,  men  acknowledge 
themselves  christian  brethren,  under  obligations  to  the  same 
Almighty  Being,  and  through  his  authority,  to  each  other, 
in  all  the  offices  of  social  benevolence.  This  is  a  bond  of 
union,  strong  in  proportion  to  the  pure  principles  and  high 
sanctions  in  which  it  originates.  Under  these  circumstan- 
ces, the  general  good  will  be  likely  to  draw  attention,  when 
any  question  of  great  practical  importance  is  agitated.  Per- 
sonal and  local  prejudices  and  mere  selfish  aims  will  not 
have  the  same  sway  in  the  adjustment  of  difficulties,  or  in 
the  projection  of  public  improvements,  as  they  would  have, 
were  the  institutions  of  religion  habitually  neglected.  The 
very  principle,  "  thou  shalt  love  thy  neighbor  as  thyself," 
cannot  fail  to  exert  some  influence  against  that  natural  sel- 
fishness which  blinds  us  to  the  claims  of  others ;  or  which, 
when  a  personal  advantage  may  be  taken,  tempts  us  to  in- 
vade their  rights  or  their  interests. 

The  Lord's  day  inculcates  also,  in  its  moral  lessons,  the 
importance  of  a  faithful  discharge  of  all  the  relative  duties. 
By  an  attention  to  the  instructions  of  the  sanctuary,  we 
find,  that  it  is  as  much  a  part  of  religion  to  discharge  our  ob- 
ligations to  our  neighbor  and  to  society  in  general  as  it  is 


CONSERVATIVE  INFLUENCE  OF  THE  SABBATH.      33 

to  make  sure  our  own  title  to  heaven.  We  are  also  taught, 
as  citizens,  to  do  honor  to  the  civil  magistrate,  and  to  obey — 
where  conscience  is  not  violated — the  laws  of  the  land. 
These  obligations,  derived  from  divine  authority,  are  ex- 
plained and  enforced  on  the  Sabbath.  Who  then  can  doubt 
the  conservative  influence  of  this  day  with  its  moral  lessons 
and  its  authoritative  mandates  ?  Can  the  restless,  revolu- 
tionary spirit  find  encouragement  in  its  treasonable  designs  ; 
or  can  a  disregard  for  law  and  civil  authority  be  engender- 
ed where  the  whole  bearing  of  the  sacred  lesson  is  to  re- 
press and  exterminate  hatred  and  covetousness,  violence 
and  ambition  ? 

There  is  probably  no  ligature  which  binds  together  the 
social  state  more  strongly  than  this ;  nor  is  there  any  influ- 
ence more  constant  and  sure,  in  retaining  the  discordant 
moral  elements  in  union.  Patriotism,  without  religion  as 
its  basis,  cannot,  with  certainty,  be  depended  on.  There 
must  be  moral  principle,  or  salutary  laws  will  not  be  likely 
lobe  framed,  nor,  if  framed,  will  they  be  generally  respec- 
ted and  obeyed.  In  the  absence  of  coercion  by  standing 
armies — a  system  which,  under  imperial  governments,  is 
justified  on  the  ground  of  necessity — the  citizens  of  a  re- 
public must  look  to  the  virtue  and  general  intelligence  of 
the  mass  of  the  people,  as  the  only  sure  pledge  for  the  dis- 
charge of  public  and  social  obligations.  As  the  Sabbath 
exerts  over  the  intellect  of  the  nation  so  mighty  an  influ- 
ence to  elevate  and  to  improve  it,  so  no  other  means  is  so 
eflfectual  on  a  great  scale,  to  suppress  vice  and  to  encourage 
virtue.  It  thus  becomes  the  great  van-guard  of  general 
morality,  and  tends  to  strengthen  the  main  securities  to 
which — as  a  free  people — we  must  look  for  the  preserva- 
tion of  our  civil  institutions. 

It  will  not  be  denied  — after  such  convincing  experiments 


34  BOOK  FOR  THE  SABBATH. 

as  have  been  furnished — that  mankind,  until  they  are  both 
virtuous  and  intelligent,  are  unfitted  for  self-government. 
Mere  intelligence  is  not  enough.  The  French  nation  were 
intelligent,  but  they  were  not  virtuous,  when  the  fatal  ex- 
periment was  tried,  of  passing  suddenly  from  a  regal  to  a 
popular  government.  Moral  principle  was  wanting,  and 
hence  the  transition  was  to  desolating  anarchy.  The  re- 
ligion of  the  nation  — if  any  religion  it  could  be  said  to  have 
had — was  darkness  not  light.  There  was  no  Sabbath,  none 
that  deserved  the  name  ;  for  it  is  well  known,  that  the  Sab- 
bath, where  papal  influence  takes  the  lead,  is  a  mere  gala- 
day,  one  part  of  which  is  spent  in  solemn  mummery,  and 
the  remainder  in  theatrical  exhibitions  and  in  sensual  riot. 

The  political  revolutions  in  South  America,  which  have 
followed  each  other  in  such  rapid  succession,  are  additional 
testimony  to  the  position  that,  where  the  popular  will  is  the 
governing  impulse,  virtue  and  intelligence  must  b©  the  ba- 
sis of  a  government.  The  religion  of  these  countries,  as 
of  France,  is  Christian  in  nothing  scarcely  but  in  name, 
whilst  ignorance  and  vice  pervade  the  great  mass  of  the 
people.  But  why  need  examples  be  multiplied  to  illustrate 
a  point  so  plain .''  What  intelligent  mind  but  must  see  the 
immense  importance  of  the  Sabbath — with  its  varied  relig- 
ious teaching — in  creating  a  healthful  tone  of  morals,  and 
thus  throwing  around  our  civil  institutions  a  security  which 
no  other  means  could  supersede  or  supply.? 

Whatever  may  be  our  sectional  jealousies  ;  or  numerous 
as  may  be  the  conflicting  interests  which  agitate  our  polit- 
ical conventions,  it  is  delightful  to  reflect,  that  when  the  day 
of  holy  rest  returns,  party  animosity  is  in  general  laid  aside  ; 
and  we  meet  over  the  length  and  breadth  of  the  land,  to 
acknowledge  at  God's  altars,  the  same  blessings  of  free- 
dom, and  to  implore  for  each  other  the  healthful  spirit  of 


APPEAL  TO  MEN  OF  INFLUENCE.  35 

piety.  Then  the  prayer  goes  up  to  the  Father  of  mercies, 
that  we  may  be  a  prosperous  and  united  people — that  the 
spirit  of  brotherhood  may  supplant  that  of  discord  ;  and 
that,  whatever  of  evil'  in  operation  or  in  design  exists  to 
weaken  our  national  compact,  may,  by  a  wise  and  holy 
Providence,  be  averted  or  be  overruled  for  good. 

Such  being  the  influence  of  the  Sabbath  on  our  great  na- 
tional interests,  it  must  pour  its  purifying  waters  into  the 
very  fountain  of  our  prosperity.  It  must  neutralize,  if  it  do 
not  actually  exterminate,  all  that  is  bitter  or  poisonous. 
Sending  its  vivifying  streams  into  every  department  of  social 
life,  it  must  nourish  the  tree  of  liberty,  and  perpetuate  its 
grateful  shade  and  its  salubrious  fruits  for  the  benefit  of  the 
remotest  posterity. 


CHAPTER  VIII. 

AN  APPEAL  TO  MEN  OF  INFLUENCE  IN  FAVOR  OF  THE 
SABBATH. 

The  train  of  remark  in  the  preceding  chapters  is  design- 
ed to  lead  to  one  grand  practical  inference,  viz.  thai  the 
ohligations  to  keep  holy  the  Sabbath  day  extend  to  all  class- 
es and  descriptions  of  men. 

The  origin  of  the  Sabbath,  it  appears,  was  coeval  with 
the  origin  of  our  race  ;  and  was  therefore  intended  to  fol- 
low down  the  stream  of  time,  and  to  exact  the  respect  and 
homage  of  accountable  man  through  each  successive  gen- 
eration. 

The  injunction  to  keep  the  Sabbath  was  renewed  at 
mount  Sinai  amid  circumstances  of  deep  solemnity ;  when 


db  ..       BOOK  FOR  THE  SABBATH. 

Jehovah,  the  great  moral  Law-giver,  stereotyped  the  pre- 
cept which  relates  to  it  in  the  very  centre  of  the  decalogue, 
thus  indicating,  by  its  relative  position,  its  perpetual  and 
universal  obligation. 

The  great  event  which  led  to  the  change  of  the  day— an 
event  equally  interesting  to  all  mankind — impresses  us  with 
the  same  idea.  The  fact,  that  the  Sabbath  was  made  for 
man  ;  to  improve  both  his  moral  and  his  intellectual  nature 
— that  it  reaches  all  classes  by  its  healthful  influence — that 
it  strengthens  and  purifies  the  social  bond  ;  removing  preju- 
dices and  promoting  charity  and  kindness — that,  in  relation 
to  all  our  civil  institutions,  it  is  strongly  conservative  in  its 
influence  ;  all  this,  goes  to  prove,  the  general  obligation  to 
respect  and  to  keep  inviolate  the  appointed  day  of  rest. 

It  would  seem  as  if  no  man  could  properly  claim  to  be  a 
philanthropist,  who  by  his  example  or  in  his  discourse  aims 
to  weaken  the  moral  power  of  so  salutary  an  institution. 
Patriotism  is  not,  we  know,  the  grand  motive  which  should 
influence  men  in  the  observance  of  this  day.  High  above 
this  stands  the  authority  of  God.  The  edict,  "  remember 
the  Sabbath  day  to  keep  it  holy,"  comes  from  the  very 
throne  of  the  Eternal.  But  as  the  divine  laws  were  fra- 
med with  a  view  to  man's  interests  for  time  as  well  as  for 
eternity,  it  so  happens  in  this  as  in  every  analogous  case, 
that  godliness  is  profitable  even  for  the  life  that  now  is. 
Patriotism  and  piety  are  here  closely  united.  The  Sabbath 
is  a  perennial  source  of  public  virtue.  On  this  ground,  it 
appeals  to  every  citizen  for  his  respect  and  his  example  in 
its  favor;  and  he  who  thinks  lightly  of  the  institution,  or 
who  habitually  desecrates  it,  evinces  at  the  same  time  a 
disregard  for  the  general  good  and  a  practical  disrespect 
for  the  commands  of  his  Maker. 

Men  of  the  world — though  slow  to  learn  the  superiority 


APPEAL  IN  FAVOR  OF  THB  SABBATH.         99; 

of  the  divine  wisdom — will  find,  at  last,  that  the  strict  ob- 
servance of  the  Sabbath  is  the  sure  criterion  of  healthful 
morals  and  of  general  prosperity.  Every  enterprise  which 
concedes  not  this  poini ;  which  is  prosecuted  in  violation  of 
this  precept  of  the  decalogue,  can  have,  we  think,  but  an 
ephemeral  success.  It  is  not  possible  to  cast  contempt  on 
God's  commands  and  prosper.  The  doctrine  of  providence 
must  be  denied,  or  man  cannot  abjure  heaven's  authority 
and  hope  to  be  blessed.  No  nation  can  exist  long — as  a 
free  nation — without  the  Sabbath  ;  and  every  plan  or  busi- 
ness which  invalidates  this  moral  and  social  bulwark,  tends, 
at  the  same  time,  to  undermine  our  civil  institutions. 

How  sad  a  spectacle  is  it  therefore,  when  a  practical  dis- 
regard for  the  Sabbath  is  seen  among  the  nation's  rulers  and 
representatives !  What  short-sighted  policy,  to  invade  and 
desecrate  this  day  which  God  has  challenged  to  himself  for 
the  express  purposes  of  rest  and  of  devotion !  Are  they 
serving  their  country  when  they  are  dishonoring  their  God  ? 
Why,  we  would  ask,  must  the  whole  land  be  driven  over  on 
the  Sabbath,  in  order  to  carry  forward  one  day  the  privi- 
lege of  letter  and  newspaper  communication  ?  The  thun- 
der of  these  vehicles  is  heard  in  our  towns  and  villages,  dis- 
turbing often  the  sanctuary  of  God,  and  drawing  together 
an  idle  multitude  who  might  otherwise  be  induced  to  at- 
tend upon  divine  worship.  No  pious  man,  from  conscien- 
tious scruples,  can  accept  of  office  or  employment  in  this 
vast  Sabbath -desecrating  department.  How  many  brute  an- 
imals also,  who,  by  God's  law,  have  a  right  to  rest  as  well 
as  man,  are  jaded  and  broken  down  in  this  unhallowed  busi- 
ness !  How  many  immortals  are  hereby  denied  the  privi- 
lege of  that  moral  culture  which  the  sanctuary  tenders  ! 
What  excitement  about  the  news,  when  the  twanging  horn 
announces  the  arrival  of  the  mail !  What  a  rush  to  seize 
4 


38  BOOK  FOR  THE  SABBATH.  >>" -^^ 

the  latest  intelligence  ;  and  how  are  the  hours  of  the  Sab- 
bath desecrated  in  poring  over  it !  How  is  heaven's  truth 
— even  when  it  has  made  some  hopeful  impressions — neu- 
tralized by  such  Sunday  reading  as  this  !  Do  our  rulers 
understand  that  this  systematic  disregard  of  God's  law  tends 
to  the  overthrow  of  our  free  institutions  ?  Do  they  reflect 
that  every  thing  which  deadens  the  conscience  of  the  na- 
tion is  premonitory  of  the  downfall  of  our  liberties  ? 

Look  again  at  the  occasional  invasion  of  the  Sabbath  by 
congressional  legislation.  What  a  spectacle  !  The  repre- 
sentatives of  a  free  nation — ^christian  nation — pushing  their 
business  into  the  Sabbath  !  On  this  sad  example  the  eyes 
of  millions  are  riveted.  What  is  done  at  the  fountain- 
head  of  power  descends  in  every  direction  and  spreads  all 
over  the  land.  What  a  blow  is  thus  given  to  this  vital  in- 
stitution !  Who  can  tell  how  deep  a  wound  is  inflicted 
on  the  morals  of  our  country,  and  through  these,  on  the 
cause  of  civil  liberty  ? 

Let  men  in  power  and  men  of  influence  generally,  re- 
member, that  we  rest  on  them  a  responsibility  in  regard  to 
Sabbath  observance,  which  exceeds  simply  their  own  per- 
sonal obedience  or  disobedience  ;  for  multitudes  are  sway- 
ed by  their  example  who  have  not  as  yet  raised  their  eyes 
to  the  great  source  of  all  moral  obligation.  When  we  can 
see  a  reform  among  the  influential,  we  may  confidently  look 
for  an  improvement  in  every  department  of  society  ;  and 
this  blessed  day  may  exert  once  more  its  designed  efliect 
upon  the  mind  and  heart  of  the  nation,  to  purify  what  is 
wrong  and  to  perpetuate  what  is  good  in  our  social  compact. 


.aTyk«ft>a 


PART  II 


PRACTICAL    IMPROVEMENT    OF   THE    SABBATH. 


CHAPTER  I. 

^ffW>  "two    lil    ; 

THE  SABBATH  A  DEVOTIONAL  DAY. 

In  order  to  avail  ourselves  of  the  privileges  of  the  Sab- 
bath, it  should  be  made,  as  far  as  possible,  a  strictly  devotion- 
al day.  A  deep  sense  of  its  value,  as  a  season  of  spiritual  im- 
provement, should  be  entertained  ;  and  its  services  should 
be  attended  upon  so  that,  through  divine  grace,  they  may 
become  a  foretaste  of  the  heavenly  rest  vi^hich  it  symbol- 
izes. 

I  propose,  therefore,  to  present  some  considerations  which 
may  aid  the  reader  in  keeping  this  holy  day  in  such  a  man- 
ner, as  to  ensure  the  attainment  of  those  blessings  which  it 
was  designed  to  impart. 

There  is  reason  to  fear,  that  even  among  a  certain 
class  of  professors  of  religion,  there  has  been  a  growing 
tendency  to  a  lax  and  careless  attention  to  Sabbath  obliga- 
tions. So  much  has  been  said  against  the  puritanical  strict- 
ness of  our  ancestors — and  said  in  many  instances  with  a 
view  to  cast  contempt  upon  that  pious  generation — that 
some,  who  love  the  praise  of  men  more  than  the  praise  of 
God,  are  in  danger  of  verging  to  the  opposite  extreme  ;  and 
instead  of  incurring  ridicule  for  their  zeal  and  scrupulous- 
ness, they  are  likely  to  awaken  the  surprise  if  not  the  cen- 


40  BOOK  FOR    THE  SABBATH. 

sure  of  the  wicked,  for  their  disrespect  towards  a  divine  in- 
stitution. It  is  plain  to  every  reader,  on  which  extreme  il 
is  safest  to  be  found. 

I  will  not  say  that  the  Puritans  of  New  England  were 
patterns,  in  every  particular,  of  what  is  right  and  proper  in 
the  practice  of  religion  ;  but  it  is  due  to  their  memory  to 
declare,  that  their  standard  of  practical  piety  was  such  as 
to  shame  the  compromising  spirit  of  later  times  ;  and  that 
even  their  failings  "  leaned  to  virtue's  side."  They  are  the 
last  men  in  the  world  to  furnish  a  theme  for  the  satirist. 

But  the  important  question  with  us  relates  to  our  ottm 
standard  of  piety,  with  respect  to  the  moral  and  positive  in- 
stitutions of  Heaven.  Are  we  not,  though  professing  to  es- 
teem all  the  precepts  of  the  law  to  be  right,  chargeable,  to 
some  extent,  with  a  lax  and  criminal  deportment  in  rela- 
tion to  the  obligations  of  the  fourth  commandment  ?  That 
there  is  a  very  extensive  violation  of  the  Lord's  day  is  gen- 
erally admitted.  The  public  highways  and  thorough-fares 
show  it.  Thoughtless  thousands  are  rushing  on  in  pursuit 
of  business  or  pleasure  ;  and  every  species  of  vehicle,  de- 
signed to  move  on  land  or  water,  is  put  under  contribution  in 
this  work  of  general  desecration.  An  immense  portion  of 
our  population  regard  this  day  as  a  mere  season  of  recrea- 
tion, without  a  single  thought  of  its  devotional  aspect,  or  a 
twinge  of  conscience  on  account  of  its  open  and  habitual  vi- 
olation. Would  this  be  so,  if  all  who  profess  to  "  fear  God 
and  to  keep  his  commandments"  were  uniformly  strict  in 
the  consecration  of  this  entire  day  to  the  service  of  religion  ? 
Would  not  the  Sabbath- breaker  stand  rebuked  by  the  ex- 
ample of  the  pious  ;  and  is  there  not  some  reason  to  believe, 
that  a  great  reform  might  commence,  which  would  ultimate- 
ly rescue  from  general  disrespect,  this  day  of  our  solem- 
nities ? 


tfiE  SABfiATH  A  DEVOTIONAL  DAY.  41 

But  our  own  improvement  in  piety,  no  less  than  the  in- 
fluence which  a  right  example  exerts,  is  reason  sufficient 
why  we  should  make  some  advance  in  a  strict  and  conscien- 
tious regard  for  Sabbath  duties.     If  this  day  was  "  made  for 
man,"  it  was  made  in  a  very  special  sense,  for  a  christian 
man.     It  is  the  day  which  reminds  him  of  his  obligations  to 
Jesus  ;  and  which  bids  him  rejoice  and  be  glad,  in  view  of 
the  consummating  act  of  redemption,  the  glorious  resurrec- 
tion.   It  invites  him  away  from  the  perplexing  cares  of  earth  ; 
and  taking  him  up  to  Pisgah,  bids  him  survey  the  green  hills 
and  the  valleys  of  Canaan,  which  are  to  compensate  for  the 
toils  and  trials  of  his  pilgrimage.     On  this  day  a  double  por- 
tion of  the  heavenly  manna  is  given  ;  and  the  water  of  life 
flows  clear  and  exhilarating  from  the  cleft  rock  of  salva- 
tion.    Each  successive  Sabbath  might  be  made  to  approxi- 
mate in  symbolical  purity  and  joy,  that  final  rest  which  re- 
mains for  the  people  of  God.     These  days  of  mercy  should 
be  considered  as  so  many  steps  of  a  mighty  terraced  walk 
to  heaven  ;  and  the  soul  should  rise  step  after  step  on  this 
grand  vestibule  towards  the  upper  temple,  until  it  could  cast 
its  eager  glance  into  the  very  gales  of  the  New  Jerusalem. 
But  whilst  such  are  the  blessings  which  the  Sabbath  ten- 
ders to  the  Christian ;  how  few  avail  themselves  of  them 
by  a  proper  sanctification  of  the  day  !     How  little  prepara- 
tion is  made  to  meet  its  duties,  or  to  reap  the  full  advantage 
of  its  instructioiis !     What  slight  excuses  are  allowed  to  op- 
erate in   preventing   an   attendance  upon    the  sanctuary  ! 
How  easily  will  conscience  be  bribed  to  acquiescence,  in  a 
partial  desecration  of  hallowed  time  !     How  will  the  world, 
with  its  cares  or  its  pleasures,  be  suffered  to  press  upon  the 
beginning  and  the  termination  of  the  day  ;  whilst  every  part 
of  it  will  partake,  more  or  less,  of  the  spirit  of  this  obtrusive 
rival !     Under  the  indefinite  exception  of  "  works  of  neces- 
4* 


42  BOOK  FOR  THE  SABBATH. 

sity  and  mercy,"  we  are  tempted  to  rob  God  of  his  claims 
and  to  minister  to  our  own  covetousness,  sensuality  or  con- 
venience. Let  Christians  at  least,"  remember  the  Sabbath 
day  to  keep  it  holy."  Let  them  aim  to  secure  from  all  secu- 
lar intrusion,  the  whole  twenty-four  hours  of  sacred  time. 
Let  them  put  off  their  earthly  burdens  in  time  to  erect  the 
bowed-down  spirit,  and  to  send  its  grateful  aspirations  to- 
wards heaven.  Never  let  them  be  seen — except  in  cases  of 
undoubted  necessity — on  any  journey,  or  in  any  employ- 
ment, by  which  men  are  wont  to  violate  the  sacred  day. 
It  must  be  with  them  a  strictly  devotional  day.  The  body 
must  rest  from  toil,  the  mind  from  corroding  care,  and  the 
soul  from  sin.  Leaving  the  dull  earth  far  behind,  we  should 
rise  into  the  salubrious  regions  of  gospel  purity,  and  take  a 
full  inspiration  of  the  air  of  heaven. 


CHAPTER  II. 


SATURDAY  EVENING  ;  OR  THE  PREPARATION. 

It  was  customary  in  patriarchal  times,  to  prepare  the 
mind  for  the  proper  celebration  of  their  sacred  festivals. 
By  the  command  of  God,  they  were  to  sanctify  themselves ; 
to  separate  their  thoughts  from  the  world,  and  to  direct 
them  towards  the  holy  services  which  they  were  anticipa- 
ting. We  do  not  insist  that  under  the  christian  dispensa- 
tion, the  worshipper  is  bound,  by  the  same  explicit  com- 
mand, to  appropriate  a  certain  time  as  a  preparation-season 
for  the  Sabbath ;  but  the  expediency  of  such  preparation 
cannot  be  questioned.  The  mind  that  is  fixed  for  six  days 
on  mere  secular  business,  cannot  at  once  pass  from  this 


SATURDAY  EVENING.  4B 

sphere  of  earthly  associations  into  the  hallowed  employ- 
ments of  the  Sabbath.  Ii  must  necessarily  carry  the  taint 
of  its  grovelling  pursuits  into  holy  time.  It  is  not  easy  to 
throw  off  from  the  soul  all  its  burdens,  and  command  its 
undivided  attention  to  purely  spiritual  topics.  As  well  al- 
most, might  you  expect  the  agitated  ocean,  which  had  been 
lashed  into  strife,  to  subside  the  instant  the  tempest  abated. 
Its  billows  cannot  at  once  settle  away,  nor  suddenly  cease 
their  hoarse  murmurs.  There  is  an  interval  between  the 
storm  and  the  calm,  demanded  by  nature ;  whose  transi- 
tions are  seldom  violent ;  and  whose  actings  may  afford 
some  hints  to  man  in  relation  to  his  spiritual  improvement. 

To  carry  forward  our  worldly  business  or  pleasures  to  the 
last  hour  of  secular  time,  and  to  dismiss  them  only  when 
conscience  would  be  outraged  by  their  continuance,  evinces 
too  deep  an  interest  in  temporal  concerns,  and  too  much 
disregard  for  the  higher  interests  of  eternity.  Nor  may 
the  man  who  thus  acts,  expect  to  pass  into  the  privileged 
hours  of  holy  rest,  and  profit  by  their  instructions.  He 
will  find  his  thoughts  slow  to  enter  upon  the  solemn  work. 
They  will  be  reaching  back  after  their  accustomed  topics  of 
interest.  A  reluctant  and  imperfect  service  will  be  likely  to 
be  rendered  ;  too  much  like  that  complained  of  by  Jehovah, 
when  ancient  Israel  "  drew  nigh  unto  him  with  their  mouth 
and  honored  him  with  their  lips,  whilst  their  heart  was  far 
from  him." 

To  avoid  these  evils,  and  to  secure  the  full  advantages 
of  the  Sabbath,  it  is  important  to  divest  the  mind  of  its  ordi- 
nary cares,  as  much  as  possible,  on  Saturday  evening  ;  and 
to  allow '  an  interval  for  prayerful  preparation ;  that  the 
transition,  from  secular  to  sacred  pursuits,  may  be  easy  and 
natural.  The  earthly  burdens  may  thus  be  effectually  un- 
loosed, and  the  soul  be  in  a  measure  disposed  for  its  appro- 


44  BOOK  FOR  THE  SABBATH. 

priate  work.  A  proper  reverence  for  God,  and  his  holy 
day  seems  to  demand  this  of  us.  "He  will  be  sanctified  in 
them  that  come  nigh  him."  He  expects  us  to  put  off  our 
shoes  from  our  feet,  before  we  presume  to  tread  on  holy 
ground.  It  is  a  high  degree  of  irreverence  to  rush  into  his 
august  presence  with  a  careless  spirit ;  nor  should  a  soul 
who  thus  acts  expect  to  be  met  with  the  promised  blessings 
of  his  grace. 

It  is  not  possible,  we  know,  in  all  cases,  to  effect  an  ar- 
rangement in  the  business  of  life,  so  that  this  season  of  pre- 
paration may  be  enjoyed.  The  Saturday  evening  is,  with 
many,  the  busiest  portion  of  the  week.  Men  seem  to  spur 
on  their  exhausted  energies  like  the  last  struggles  of  a  race- 
horse ;  arriving  at  the  end  of  secular  time  jaded,  and  pant- 
ing with  overwrought  action,  and  unfitted  for  the  duties 
which  the  Sabbath  enjoins.  This  is  owing  in  a  majority 
of  cases  to  the  want  of  a  devotional  spirit ;  and  also  to  that 
covetousness  which  grudges  every  moment  for  purposes  of 
religion,  where  it  can  be  employed  in  securing  the  gains  of 
the  world. 

It  will  be  greatly  to  the  advantage  of  Christians,  when 
they  can  close  the  business  of  the  week,  so  as  to  afford 
themselves  the  Saturday  evening  as  a  preparation-season. 
Then  anticipating  the  day  of  rest,  they  may  disentangle 
their  thoughts  from  earth  and  direct  them  towards  heaven. 
They  may  begin  to  plume  the  wings  of  the  soul  for  a  flight 
into  purer  regions.  Holy  time  will  then  come  on  like  the 
dawnings  of  immortality,  and  be  met,  by  the  exultant  heart, 
with  the  song  of  David  ;  "  This  is  the  day  which  the  Lord 
hath  made,  we  will  rejoice  and  be  glad  in  it." 

Christian  reader,  who  hast  often  complained  of  wander- 
ing thoughts  on  the  day  of  rest,  ask  thyself  if  thou  art  not 
to  blame  in  this  ?     Has  not  the  world  been  carried  too  near 


SATURDAY  EVENING.  45 

the  line  which  divides  sacred  from  secular  time  ?  Canst 
thou  expect  thy  spirit  to  pass  from  a  thousand  grovelling 
cares  and  pleasures  at  once  into  a  hallowed  atmosphere, 
and  without  distraction,  to  fix  its  contemplations  upon 
God  ?  Thou  knovvest  but  little  of  the  laws  of  mind,  if  such 
be  thy  expectations.  It  is  presumption,  to  look  for  a  devout 
frame,  if  there  be  no  previous  adjustment  of  the  moral  feel- 
ings to  meet  the  responsibilities  of  the  occasion.  Unclasp 
then  thy  thoughts  from  the  world,  and,  by  prayer  and  medi- 
tation, anticipate  the  day  of  rest.  Go  into  thy  closet  and 
invoke  the  Spirit's  influence  to  qualify  thee  to  meet  thy  God 
in  his  holy  courts.  If  thou  hast  a  family,  bid  them  prepare 
for  the  weekly  festival.  Let  all  their  arrangements  be  such 
that  they  shall  have  the  full  benefit  of  so  blessed  an  insti- 
tution. Call  them  away  from  earth's  vanities  in  time  to 
think  of  the  superior  claims  of  heaven.  Gather  them 
around  the  family  altar  and  say  to  them  ;  "  Now  we  are  ap- 
proaching the  day  consecrated  to  God.  Let  us  withdraw 
our  thoughts  from  all  secular  concerns.  Let  us  begin  to 
invest  the  soul  with  the  garments  of  salvation  ;  and  as  we 
retire  to  our  rest,  let  it  be,  under  the  impression  that  to-mor- 
row's dawn  is  commemorative  of  the  Redeemer's  triumph." 
What  a  blessed  introduction  would  this  be  to  the  privileges 
and  joys  of  the  Sabbath ;  and  how  confidently  in  such  a 
case  might  we  and  ours  look  to  Heaven  for  its  sanctifying 
influence ! 


46  BOOK  FOR  THE  SABBATH. 


CHAPTER  III. 


SABBATH  MORNING. 


"  Awake,  psaltery  and  harp  ;  I  myself  will  awake  ear- 
ly." David  uttered  this  divine  soliloquy,  in  reference  pro- 
bably, to  the  approaching  Sabbath,  He  intended  to  pre- 
vent the  morning  light  with  his  song  of  praise  ;  and  to  usher 
in  the  day  of  rest  with  the  melodies  of  psaltery  and  harp. 
O  that  every  Christian  would  imitate  this  devotional  man, 
and  charge  himself  to  awake  early  on  the  Sabbath  morn- 
ing and  begin  the  day  with  God  ! 

There  is  now  an  additional  reason  to  summon  us  at  ear- 
ly dawn  to  the  work  of  prayer  and  praise.  When  David 
sang  his  morning  orisons,  the  strain  was  kindled  by  glorious 
events  which  were  in  prospect ;  but  "  now  is  Ciirist  risen 
from  the  dead  and  become  the  first  fruits  of  them  that 
slept."  The  seal  of  the  sepulchre,  which  enclosed  the  Sa- 
vior's body,  has  been  broken,  and  his  triumphant  resurrec- 
tion has  been  announced  to  his  disciples,  and  chanted  upon 
the  harps  of  heaven.  Can  the  Christian  think  of  this  and 
not  feel  moved  to  a  holy  activity,  as  this  resurrection-morn- 
ing comes  round  and  invites  the  soul  to  its  devotions  ? 
Alas  ;  that  we  should  suffer  any  part  of  the  Sabbath  to  pass 
neglected  or  unimproved  !  But  the  melancholy  fact  is, 
that  by  the  indulgence  of  the  body,  the  soul  is  in  many  in- 
stances robbed  of  that  portion  of  holy  time  which  is  all-im- 
portant as  a  season  of  private  prayer  and  meditation. 
There  is  reason  to  apprehend,  that  a  very  general  delin- 
quency is  chargeable  upon  christian  communities  in  the  al- 
lowed indulgence  of  sloth  on  the  morning  of  the  Lord's 
day.     It  would  seem  as  if,  in  this  respect,  the  claims  of 


SABBATH  MOBNING.  47 

mammon  were  preferred  to  those  of  Jehovah.  The  hus- 
bandman may  be  seen,  at  early  dawn,  driving  the  plough 
or  wielding  the  scythe  and  sickle,  intent  on  cultivating  or 
gathering  in  the  gifts  of  God  which  are  necessary  for  the 
body  ;  but  how  is  it  when  the  soul  is  to  be  fed,  or  when  the 
service  of  God  is  to  be  performed  ?  Does  he  awake  as 
early  on  the  Sabbath,  and  address  himself  with  the  same 
alacrity  to  the  momentous  business  of  salvation  ?  Does 
even  the  Christian  on  the  Sabbath  serve  God  as  early  and 
as  eagerly  as  on  other  days  he  serves  the  world  ? 

It  is  not  to  one  class  of  Christians  alone,  that  we  address 
these  interrogatories.  Whatever  be  their  employment,  or 
wherever  they  may  reside — whether  in  country  or  city — 
we  fear  that  professors  are  in  danger  of  robbing  God  of  a 
part  of  the  Sabbath,  and  of  sleeping  away,  to  their  own 
spiritual  injury,  the  very  best  portion  of  the  day.  With 
many,  it  seems  to  be  considered  sufficient,  if  they  can  rise 
in  time  to  despatch  necessities,  and  be  ready  to  go  up  to 
the  great  congregation.  Very  little  time  is  thus  allowed 
for  private  devotions.  How,  under  these  circumstances, 
can  we  hope  to  avail  ourselves  of  the  blessings  of  the  day  ? 
Shall  we  not  be  in  danger  of  appearing  before  the  king  of 
Zion  without  the  appropriate  habiliments  ;  and  of  exposing 
ourselves  to  that  cutting  rebuke,  "  Friend,  how  camesl  thou 
in  hither,  not  having  a  wedding  garment  .>" 

The  morning  of  the  Sabbath  is  all-important  as  a  season 
of  private  devotion.  Our  first  thoughts  should  be  given  to 
God.  We  should  seize  the  earliest  moments  of  this  calm 
and  blessed  season  and  use  them  for  the  soul's  benefit. 

"  When  first  thy  eyes  unveil,  give  thy  soul  leave 

To  do  the  like  ;  our  bodies  but  forerun 
The  spirit's  duty  ;  true  hearts  spread  and  heave 

Unto  their  God,  as  flames  do  to  the  sun. 


48  BOOK  POR  THE  SABBATH. 

Give  Him  thy  first  thoughts  then,  so  shalt  thou  keep 
{I        Hira  company  all  day  and  in  Him  sleep. 

"  Yet  never  sleep  the  sun  up  :  prayer  should 
Dawn  with  the  day  ;  there  are  set  awful  hours 
*         'Twixt  heaven  and  us  ;  the  manna  was  not  good 
After  sun  rising:  far-da.y  sullies  flowers  : 
Rise  to  prevent  the  sun  ;  sleep  doth  sins  glut, 
And  heaven's  gate  opens  when  the  world  is  shut." 

Who  has  not  felt  the  tranquilizing  influence  of  the  Sabbath- 
morn  ?  Nature  seems  to  sympathize  with  the  moral  asso- 
ciations of  the  scene.  On  other  days,  her  voice  is  almost 
drowned  amid  the  din  and  bustle  of  the  world  ;  but  when 
the  wheels  of  mammon's  car  are  arrested,  and  their  thun- 
der is  not  heard,  then  comes  forth  her  soothing  language, 
which  falls  on  the  heart  like  seolian  music,  to  subdue  its 
passions  and  to  awaken  its  finer  sensibilities.  The  voice 
of  nature  is  the  voice  of  God.  He  who  speaks  in  the  sanc- 
tuary, of  redemption  by  the  blood  of  Jesus,  speaks,  from 
the  hush  and  fragrance  of  the  morning,  of  the  vast  and  va- 
ried gifts  of  his  providence.  To  commune  with  nature  and 
with  God,  we  must  imitate  David  and  awake  early. 
■^'  The  resurrection  of  Jesus  took  place  before  the  dawn. 
Ere  the  sun  was  up,  one  of  his  faithful  followers  repaired 
to  the  sepulchre.  She  came  in  the  morning  twilight  to 
look  upon  the  tomb  of  Jesus.  She  found  it  unsealed  and 
empty,  and  wondered  what  had  become  of  her  Lord.  As 
she  wept,  a  voice  addressed  her,  at  first  in  a  stranger's  ac- 
cents—lest, under  the  excitement,  a  too  sudden  revelation 
might  overpower  her  mind — then  that  voice  was  changed, 
and  the  well  remembered  tones  told  her  that  it  was  indeed 
her  risen  master.  Did  Mary  find  her  Redeemer  at  early 
dawn  ;  and  shall  we  presume  to  expect  his  presence  if  we 
doze  away  in  guilty  slumbers,  this  portion  of  sacred  time  ? 


PRIVATE  AND  FAMILY  DEVOTIONS.  49 

No,  let  US  rather  fly  to  the  sepulchre,  and  see  amid  the 
shadows  of  the  morning  the  breaking  beams  of  the  Sun  of 
righteousness.  Let  us  gather  the  spiritual  manna  before 
the  sun  is  up,  and  feed  upon  it,  ere  we  refresh  ourselves 
on  the  food  that  perisheth.  Few  would  complain  of  dull 
Sabbaths,  or  wandering  thoughts,  or  tedious  services,  were 
they  to  secure,  for  the  purposes  of  private  devotion,  the 
morning  of  the  Sabbath.  A  sacred  impulse  would  thus  be 
obtained  which,  like  a  favoring  gale,  would  waft  the  soul 
onward  to  its  rest. 

Reader,  until  you  value  and  improve  the  Sabbath  morn- 
ing, you  need  not  expect  to  experience  the  full  advantages 
of  this  blessed  day.  If,  on  other  days,  you  can  wake  early 
to  serve  the  world,  and  on  this,  you  take  the  liberty  to  in- 
dulge the  flesh,  be  assured  the  Sabbath  will  not  ordinarily 
prove  to  you  a  delight,  nor  will  it  close  upon  you  with 
peace  and  with  edification. 


CHAPTER  IV. 

PRIVATE  AND  FAMILY  DEVOTIONS. 

The  secular  part  of  the  week  is  occupied  almost  entire- 
ly in  attention  to  the  business  of  the  world.  Much  prayer 
should  be  mingled  with  these  earthly  engagements,  in  or- 
der to  counteract  their  naturally  seductive  influence  upon 
the  soul.  When  the  Sabbath  comes,  a  new  class  of  duties 
demands  attention.  Then  the  business  of  the  world  is  to 
be  laid  aside  altogether ;  whilst  direct  acts  of  worship  are  to 
be  performed  requiring  sincerity,  faith,  humility,  and  holy 
zeal.  The  soul  is  to  divest  itself  of  its  temporal  burdens, 
5 


50  BOOK  FOR  THE  SABBATH. 

and  to  rise  into  a  purer  atmosphere,  where  it  may  commune 
with  God  and  anticipate  the  joys  of  heaven.  How  need- 
ful then,  that  every  Christian  should  be  faithful  in  the  devo- 
tional duties  of  the  Sabbath  !  The  private  altar  must  then 
have  its  full  share  of  attention.  It  is  vain  to  expect  a  profit- 
able attendance  upon  the  public  services  of  the  day,  if  secret 
prayer  be  neglected,  or  if  a  stinted  measure  of  time  be  al- 
lowed for  its  performance.  Let  the  remarks  already  made 
on  early  rising  be  attended  to,  and  there  will  be  rio  curtail- 
ment of  this  duty  ;  but  if  sensual  indulgence,  or  decoration 
of  the  body  absorb  the  earlier  portions  of  the  day,  the  clos- 
et will  be  robbed  of  its  claims,  and  the  soul  will  lose  the 
full  benefit  of  the  instructions  of  the  sanctuary. 

On  the  morning  of  the  Sabbath,  there  should  be  nothing 
like  hurry  or  distraction  of  mind.  There  is  time  surely  for 
a  calm  and  serious  attention  to  every  duty  and  engage- 
ment. 

Private  prayer,  on  the  Sabbath,  will  naturally  have  re- 
spect to  the  day  and  its  privileges.  The  soul  will  also  take 
into  view  the  events  of  the  past  week— joyous  or  sad— and 
will  be  employed  in  giving  thanks  for  the  divine  goodness,  or 
in  humbling  itself  under  the  adversities  of  life.  "How 
many  blessings" — will  be  the  suggestion  of  the  pious  heart 
— "  have  been  poured  upon  me  and  upon  mine  during  the 
past  week !  Sweet  sleep  has  visited  my  eyelids.  The 
bounties  of  a  generous  Providence  have  been  provided  to 
regale  my  senses  and  to  nourish  my  body.  Others  have  di- 
ed ;  but  I  am  among  the  living.  Hundreds  have  been  over- 
taken by  distressing  calamities ;  and  some  have  been  hur- 
ried without  a  moment's  warning,  into  the  presence  of  their 
Judge  ;  whilst  I  have  dwelt  safely  under  the  shadow  of  the 
Almighty  1  Bless  the  Lord  then,  O  my  soul,  and  forget 
not  all  his  benefits."    Or  if  it  has  pleased  God  to  make 


PRIVATE  AND  FAMILY  DEVOTIONS.  51 

the  past  week  a  season  of  affliction,  the  soul,  on  the  return 
of  this  day  of  rest,  may  repair  to  the  throne  of  grace  with 
all  its  burdens,  and  find  there  the  consolation  which  it 
needs.  Prayer  will  then  take  the  form  of  confession  and 
of  humiliation  in  view  of  the  deserved  rebuke  of  heaven  for 
personal  or  domestic  sins ;  and  it  may  thus  become  the 
soothing  medium  of  God's  mercy  to  the  broken  in  heart. 

Every  member  of  the  family  should  be  allowed  time  and 
opportunity  for  secret  prayer.  Let  the  duty  be  inculcated 
even  on  young  children ;  and  let  them  understand  that 
their  Sabbath  morning  devotions  should  not  only  be  attend- 
ed to,  but  that  they  should  be  appropriate.  Are  you  a  parent, 
take  the  child  on  youl*  knee  or  call  it  to  your  side,  and  af- 
fectionately remind  it  of  the  design  and  obligations  of  the 
Sabbath.  Bid  it  pray  with  reference  to  Sabbath  privileges 
and  duties ;  or  if  its  inexperienced  mind  cannot  frame  a 
prayer  for  itself,  be  ihou  its  mouth  to  God,  and  thus  impress 
its  tender  heart  with  your  own  sense  of  obligation  to  the  di- 
vine command.  Delightful  spectacle  !  to  see  a  whole  fam- 
ily greeting  the  return  of  holy  rest  with  gladness  of  heart, 
and  each  one  employed,  at  an  early  hour,  in  supplicating 
the  divine  presence  ! 

On  the  Sabbath,  there  should  be  some  special  effort 
to  excite  an  interest  in  the  family  devotions.  Instead 
of  being  conducted  in  the  usual  manner,  some  variety 
might  be  introduced — as  the  singing  of  an  appropriate  hymn, 
or  propounding  a  few  questions  bearing  on  the  duties  of  the 
day.  The  portion  of  Scripture  read  might  also  be  appro- 
priate, and  a  few  remarks  serving  to  fix  the  attention  upon 
it  might  be  profitably  made.  The  family  altar  should,  on 
this  morning,  send  up  a  flame  of  augmented  purity  and 
brightness.  Every  thing  proper  and  allowable  should  be 
done,  to  make  this  part  of  the  Sabbath  service  interesting 


52  BOOK  FOR  THE  SABBATH. 

and  profitable  to  the  household.  Where  there  are  children 
and  dependents,  the  family  worship  should  be  conducted  so 
as  to  interest  without  wearying  the  mind.  There  may  be 
a  hurried  brevity  which  savors  of  insincerity  or  of  irreve- 
rence ;  and  on  the  other  hand,  the  exercises  may  be  so  pro- 
longed and  spiritless  as  to  make  them  burdensome.  Be- 
tween these  extremes,  there  is  a  happy  medium,  which  pi- 
ety and  good  sense  will  be  likely  to  adopt,  and  which  will 
make  the  hour  of  family  devotion  to  be  anticipated  with 
pleasure. 

By  an  attention  to  the  duties  of  the  closet — which  are 
supposed  to  precede  the  assembling  of  the  family  for  social 
worship,  the  heart  will  ordinarily  be  prepared  to  enter  with 
warmth  of  feeling  into  the  latter  service.  Each  one  bring- 
ing his  separate  coal,  glowing  from  the  private  altar,  will 
add  a  portion  of  pious  interest ;  and  the  worship  of  the 
family  will  thus  be  a  delightful  preparation  for  the  more 
public  services  of  the  sanctuary. 

But  alas !  how  few  families  are  there,  who  answer  to 
this  description  ?  In  many  households,  there  is  found  a 
sad  contrast,  in  the  late  hour  of  rising — the  hurried  and  dis- 
tracting scene  of  preparation  for  public  worship  ;  in  which 
the  effort  is,  not  to  dress  the  soul,  but  to  decorate  the  body  ; 
not  to  provide  spiritual  but  carnal  food  ;  and  where  Utile  if 
any  time  is  allotted  to  private  or  family  devotions.  Why 
should  such  complain  of  dull  Sabbaths,  or  of  uninteresting 
sermons  ?  The  cause  of  such  complaints  may  be  found  in 
their  want  of  such  preparation  as  we  have  recommended, 
for  the  services  of  the  day  ;  and  so  long  as  this  neglect  is 
chargeable  upon  them,  they  need  not  expect  to  reap  the 
full  benefit  of  so  precious  a  privilege. 


SABBATH  PRIVILEGES.  53 

CHAPTER  V. 

SABBATH  PRIVILEGES  ;    HEARING  THE  WORD,  ETC. 

Said  our  Lord  to  his  disciples, "  take  heed  how  ye  hear." 
The  caution  is  as  necessary  now  as  when  it  was  first  utter- 
ed. If  what  we  hear  in  the  sanctuary  is  the  simple  truth 
as  it  is  in  Jesus  ;  we  should  be  just  as  careful  to  understand 
and  to  obey  it,  as  if  it  fell  for  the  first  tinne  from  the  lips  of 
the  great  Teacher. 

The  fact  that  the  treasure  is  committed  to  earthen  ves- 
sels, abates  not  its  intrinsic  value.  The  costly  pearl  is 
found  enclosed  in  a  rough  and  worthless  shell.  Why  then 
should  we  neglect  the  pearl  of  great  price,  simply  because 
it  happens  to  be  lodged  in  an  earthen  casket  ? 

Happy  art  thou,  reader,  if  having  learned  to  estimate 
aright  the  privileges  of  the  Sabbath,  thou  hast  a  heart  to 
relish  the  spiritual  provision  which  it  affords.  On  the  sup- 
position that  this  is  the  case ;  and  that  Providence  has  pla- 
ced you  where  the  church  going  bell  is  heard  ;  and  where 
you  are  regularly  invited  to  sit  under  the  droppings  of  the 
sanctuary  ;  still,  you  may  need  the  admonition,  "  take  heed 
how  ye  hear." 

Let  it  be  first  with  gratitude  for  the  privilege.  Think 
of  the  millions  and  hundreds  of  millions  who  are  in  pagan 
darkness.  To  them  no  Sabbath  comes.  No  resurrection- 
morn  greets  their  benighted  eyes.  They  dwell  in  the  val- 
ley of  dry  bones  and  amid  the  habitations  of  cruelty. 
"  Who  hath  made  us  to  differ .?"  Let  us  then  be  employ- 
ed in  devout  thanksgivings  as  we  tread  the  courts  of  the 
Lord  and  listen  to  the  messages  of  his  grace.  Let  us  give 
good  heed  to  the  word,  remembering  that  our  responsibility 
5» 


54  600K  f  OR  THE  SABBATff. 

is  proportioned  to  our  privileges ;  *'for  to  whomsoever  much 
is  given,  of  him  will  much  be  required."  Grateful  ourselves 
for  the  blessings  of  the  gospel,  let  us  compassionate  those 
who  are  destitute  ;  and  let  us  so  improve  our  day  of  grace 
that  the  heathen  may  not  rise  up  in  the  judgment  to  con- 
demn us. 

We  should  endeavor  to  listen  to  the  word  of  God  with 
fxed  and  solemn  attention.  The  respect  due  to  a  subject 
is  great  in  proportion  to  its  importance.  Hence  the  word 
of  God  claims,  from  every  accountable  sinner,  the  most 
profound  respect.  None  can  make  light  of  it  without  incur- 
ring incalculable  guilt.  Other  subjects  we  may  treat  with 
levity  and  only  expose  ourselves  to  the  charge  of  ignorance 
or  of  folly  ;  but  here,  if  we  presume  to  exhibit  irreverence 
or  neglect,  we  shall  draw  down  upon  our  souls  the  wrath 
of  God.  How  seldom  does  the  hearer  of  the  gospel  reflect 
upon  the  responsibility  of  his  position  !  How  many  care- 
less hearers  of  the  word  are  there  in  every  congregation ! 
With  no  preparation  in  secret,  they  come  to  the  sanctuary 
as  to  a  place  of  ordinary  resort.  You  may  see,  by  their 
light  and  irreverent  carriage,  that  they  have  no  fear  of  God 
before  their  eyes.  Be  the  subject  of  discourse  what  it  may 
— whether  alarming  or  alluring  ;  whether  it  speak  in  fear- 
ful tones  of  the  judgment,  or  touch  upon  the  tender  theme 
of  a  Savior's  dying  compassion — in  neither  case  does  it  gain 
their  ear  or  rivet  their  attention.  Their  heart,  to  these  mo- 
mentous themes,  is  cold ;  and  their  eye  is  wandering, 
like  the  fool's,  to  the  ends  of  the  earth.  Some  may  ima- 
gine, there  is  no  sin  in  all  this  ;  but  be  assured,  reader,  if 
such  be  thy  impression,  thou  art  greatly  deceived.  A  con- 
duct thus  irreverent  is  making  light  of  the  gospel.  It  is 
casting  practical  contempt  upon  God.  It  is  desecrating  the 
Sabbath  and  the  sanctuary.     Remember  whose  voice  it  is. 


.    SABBATH  PRIVILEGES.  55 

thou  art  refusing  to  hear.  When  God  speaks  in  the  thun- 
der-cloud, thou  canst  feel  the  solemnity  of  the  appeal.  Is 
it  not  the  same  voice  that  warns  and  invites  you  in  the 
sanctuary  ?  Why  then  should  you  tremble  in  the  one  case 
and  smile  or  despise  in  the  other  ?  It  is  the  same  voice 
that  will  summon  your  spirit  into  eternity,  and  pronounce 
upon  you  the  irrevocable  verdict.  Listen  then  with  fixed 
and  serious  attention  to  the  voice  of  God  in  the  gospel. 

In  the  parable  of  the  sower,  "he  that  heareth  the  word 
and  understandeth  it,"  is  pronounced  the  profited  hearer. 
How  can  we  understand,  if  the  attention  be  not  fixed,  or 
when  the  obtrusive  world  is  allowed  to  come  into  the  sanc- 
tuary with  us ;  or  when  we  have  no  inward  conviction  of 
the  solemnity  and  importance  of  the  subject  ? 

I  trust  that  some,  who  read  these  pages — especially  such 
as  "  have  tasted  of  the  good  word  of  God" — will  so  attend 
to  the  preparation  of  the  heart  for  divine  worship  as  to  ena- 
ble them  to  worship  God  "  in  spirit  and  in  truth."  Carry 
into  his  sacred  courts,  dear  reader,  a  heart  tenderly  alive 
to  the  importance  of  the  privilege,  thirsting  for  the  waters 
of  life,  and  disposed  to  "  receive  with  meekness  the  engraft- 
ed word."  Say  to  the  world,  with  all  its  cares  and  plea- 
sures, "  stay  thou  here,  whilst  I  go  yonder  and  worship." 
As  you  enter  the  sanctuary,  remember,  that  it  "  is  none 
other  but  the  house  of  God  and  the  gate  of  heaven."  When 
engaging  in  the  devotional  part  of  the  service,  endeavor  to 
throw  your  whole  soul  into  the  act.  Pray  with  the  spirit, 
and  sing  with  the  spirit.  When  the  minister  says,  "  let  us 
pray,"  he  invites  the  entire  congregation  to  accompany 
him.  Every  heart  should  beat  in  unison.  It  is  direct  dis- 
honor to  God,  to  refuse  to  unite,  or  to  gaze  idly  abroad 
over  the  sanctuary.  Nor  is  there  less  disrespect  towards 
the  appointed  worship  of  God,  in  declining  a  participation 


56  BOOK  FOR  THE  SABBATH. 

in  the  praises  of  his  house  ;  in  treating  that  important  part 
of  devotion  as  a  mere  exhibition  of  musical  skill ;  or — 
what  is  alas,  but  too  common — in  mocking  high  Heaven, 
with  "  solemn  sounds  upon  a  thoughtless  tongue."  Every 
heart  is  bound  to  sing,  even  if  the  voice  cannot,  in  proper 
measures,  give  audible  expression  to  its  feelings.  If  "  the 
burden  of  a  sigh  or  the  falling  of  a  tear,"  as  Montgomery- 
has  beautifully  expressed  it,  is  genuine  prayer  ;  so,  the  si- 
lent aspiration  of  a  grateful  heart  must  be  acceptable  praise. 
This  every  worshipper  can  render;  and  this  he  is  bound  to 
render  to  him  who  will  be  worshipped  *'  in  spirit  and  in 
truth."  Alas,  how  prevalent,  even  among  professors,  is 
the  sin  of  "  honoring  God  with  the  lips,  whilst  the  heart  is 
far  from  him  !"  From  this  sin,  every  worshipper  should 
constantly  pray,  "  O  Lord  deliver  us." 

We  should  listen  to  the  divine  word,  not  only  with  fixed 
and  serious  attention,  but  also  with  impartiality.  By  im- 
partiality I  mean,  without  prejudice  as  it  respects  the  truth 
itself;  or  as  to  the  medium  through  which  the  truth  is  con- 
veyed. 

It  is  not  to  be  denied,  that  the  gospel  has  some  features 
which  are  repugnant  to  our  carnal  nature  ;  and  that  it  uses 
language  often  which  falls  harshly  on  "  ears  polite."  But 
the  repulsive  features  of  divine  truth  are  as  important  to  be 
uttered  as  those  which  are  more  soothing  and  attractive. 
The  considerations  which  it  addresses  to  our  fears— ^appli- 
ed by  the  Spirit  of  God — move  the  soul  to  a  conviction  of 
its  danger,  and  impel  it  to  seek  shelter  from  the  wrath  di-v 
vine.  It  is  thus  that  the  Spirit "  convinces  the  world  of 
sin,  and  of  judgment."  But  some  cannot  bear  to  hear  from 
the  pulpit  the  words  "  hell  and  damnation,"  even  when  they 
know  them  to  be  bible-terms ;  and  know  also,  that  they 
have  as  fearful  an  application  to  the  wicked  now,  as  they 


SABBATH  PRIVILEGES.  57 

had  when  Christ  and  his  apostles  uttered  them.  These, 
and  words  of  kindred  import,  may,  I  am  aware,  be  indis- 
creetly employed  ;  or— which  is  alas,  sometimes  the  case — 
may  be  hurled  on  the  heads  of  the  congregation  with  an 
air  more  of  defiance  than  of  compassion ;  but  the  hearer 
must  not  object  to 'the  terms  themselves  ;  nor  turn  away 
from  the  faithful  ambassador  who  solemnly  announces 
them.  As  a  part  of  God's  word,  they  speak  with  prophetic 
certainty  of  the  doom  of  impenitent  men.  However  alarm- 
ing, they  should  be  listened  to.  Prejudice  may  close  the 
ear  against  them  ;  or  a  fastidious  self-love  may  find  fault 
with  them  ;  but  truth  is  truth,  and  nothing  but  submission 
to  its  dictates  can  avail  to  mitigate  or  to  avert  its  terrors. 

There  are  other  parts  of  the  gospel,  such  as  its  self- 
denial — the  renunciation  of  the  world— the  doctrine  of 
sovereign  grace — which  war  so  directly  against  what  is  evil 
in  man,  that  under  their  presentation,  his  pride  and  selfish- 
ness are  often  offended.  Selfish  and  impenitent  men  will 
not  sit  easy  when  such  themes  are  discussed.  Some  would 
have  the  minister  cry,  "  peace,  peace  ;  when  there  is  no 
peace."  The  cavilling  hearer  cannot  be  a  profited  hearer. 
In  order  to  be  benefited,  we  must  listen  to  the  gospel  with 
candor.  Instead  of  thrusting  away  the  faithful  servant,  or 
withdrawing  from  his  ministry,  on  account  of  the  fidelity 
with  which  he  presses  upon  us  the  truth,  we  should  imitate 
the  noble  and  unprejudiced  Bereans,  and  "search  the  Scrip- 
tures, whether  those  things  are  so." 

Nor  should  we  allow  prejudice  toward  the  medium, 
through  which  the  truth  comes,  to  keep  us  from  hearing  it ; 
or  when  hearing,  to  close  the  mind  against  its  influence. 
Every  minister  cannot  be,  in  talent  and  zeal,  a  Paul,  nor 
in  eloquence,  an  Apollos.  The  majority  of  spiritual 
teachers  must  necessarily  be  men  of  moderate  mental  en- 


58  BOOK  FOR  THE    SABBATH. 

dowments,  or  the  world  would  perish  for  want  of  the  bread 
of  life.  In  the  work  of  the  ministry,  the  graces  of  elocu- 
tion are  desirable,  but  not  indispensable.  Great  talents — 
be  it  remembered— are,  in  every  profession,  of  infrequent 
occurrence.  Where  there  is  one  Boerhaave,  there  are  a 
thousand  practitioners  of  barely  respectable  pretensions. 
In  philosophy,  a  Newton  and  a  Bacon  are  lights  of  a  single 
age  ;  and  the  law  can  point  to  but  here  and  there  one,  who 
commands  general  admiration.  But  shall  the  sick  man  re- 
ject the  healing  medicine  because  not  tendered  to  him  by 
an  eminent  hand  ;  or  do  men  suffer  their  property  or  their 
character  to  be  in  jeopardy  because  they  cannot  obtain  the 
most  learned  counsel  ?  Why  should  there  then  be  so  much 
fastidiousness  in  relation  to  the  ministry ;  especially  when 
it  has  this  advantage  over  other  professions,  that  its  truths 
are  so  pure  and  so  grand,  as  to  need  no  auxiliary  interest 
from  the  human  vehicle  through  which  they  pass  ?  A  tru- 
ly good  man,  with  good  common  sense,  is  probably  better 
adapted  to  the  ministry  than  a  brilliant  genius.  By  the 
former,  truth  will  be  exhibited  in  its  native  simplicity  ; 
whilst  the  latter  may,  even  unconsciously,  excite  more  ad- 
miration towards  himself,  than  interest  in  the  message.  A 
hungry  man  will  relish  substantial  food  ;  nor  will  he  object, 
if  it  come  to  him  in  a  clean  though  coarse  vessel.  The 
morbid  appetite,  on  the  contrary,  craves  a  stimulating  diet ; 
and  the  fastidious  palate  must  be  coaxed  by  luxuries  pre- 
sented on  furbished  silver. 

There  is  prevalent  too  much  of  the  latter  taste  with  re- 
spect to  the  ministry.  Plain,  substantial  truth— especially 
when  employed  in  exhibiting  the  doctrines  of  the  gospel — 
is,  by  many  congregations,  considered  dry  and  uninterest- 
ing ;  whilst  noisy  declamation,  or  exciting  appeals,  or  end- 
less illustration  is  greatly  admired. 


SABBATH  PRIVILEGES.  59 

One  man  will  conceive  a  prejudice  towards  a  minister 
on  the  ground  of  deficiency  in  talent ;  another,  for  the 
want  of  a  good  elocution ;  another,  from  slight  indiscre- 
tion of  word  or  conduct ;  and  others  again,  from  causes 
which  it  would  be  impossible  or  improper  to  mention. 
This  prejudice,  once  fixed,  seems  to  be  considered  as  a 
sufficient  apology  for  non-attendance  on  the  ministry,  or  for 
a  total  lack  of  interest  in  the  truths  which  are  announced. 
I  would  not  be  too  severe  on  the  hearer  ;  nor  would  I,  in  a 
spirit  of  official  jealousy,  excuse  the  faults  of  the  profession 
to  which  it  is  my  privilege  to  belong.  Indolence  in  the 
ministry,  is  inexcusable.  The  preacher  is  not  to  blame  for 
want  of  talent ;  but  he  is  to  blame,  if  he  neglect  to  render 
what  talent  he  possesses  as  available  as  possible.  Nor 
ought  we  to  claim  for  any  individual  of  the  profession,  an 
apology,  for  not  having  "  a  good  report  of  them  that  are 
without."  "A  bishop  must  be  blameless,"  Moral  purity 
must  be  stamped  on  his  deportment.  His  errors  must  be 
those  of  the  heart ;  known  only  to  God  and  to  his  own  sor- 
rowing spirit.  But  if  prejudice  exist  on  the  ground  of  want 
of  talent,  or  of  plainness  of  manner,  or  of  fidelity  in  present- 
ing the  gospel,  the  reader  should  be  reminded  that  such  pre- 
judice is  wrong  ;  and  if  indulged,  will  deprive  the  soul  of 
the  sanctifying  influence  of  truth. 

Our  obligations  to  improve  the  day  of  rest,  and  to  grow 
in  grace  and  in  knowledge,  are  irrespective  of  all  such  preju- 
dice. To  the  sanctuary  we  are  bound  to  go  with  a  devout 
spirit,  and  there  we  are  bound  to  hear  what  God  shall  speak 
to  us.  Let  the  truth  come  down  upon  us  with  even  terri- 
fic force  ;  we  should  bare  our  bosom  to  the  blow  ;  and  who- 
soever may  present  it— if  he  be  a  man  of  God,  and  speak 
according  to  the  divine  testimony — let  us  endeavor  to  fix  the 


66  BOOK  FOR  THE  SABBATH. 

mind  impartially  on  the  message,  nor  allow  a  depraved  pre- 
judice to  rise,  like  a  noxious  exhalation,  and  obscure  the  pro- 
portions of  heavenly  truth. 


CHAPTER  VI. 

SELF-APPLICATION  OF  THE  TRUTH. 

-It  is  too  common  to  listen  to  the  preacher  as  a  medium 
simply  of  intellectual  gratification.  The  great  themes 
which  he  presents  are  viewed  as  mere  topics  on  which  the 
eloquent  discourse  may  be  reared.  Familiar  from  child- 
hood with  the  doctrines  and  general  precepts  of  the  gospel, 
we  are  apt  to  lose  a  proper  sense  of  the  solemn  personal 
bearing  which  they  at  all  times  possess  ;  and  hence  the 
slight  impression  which  is  ordinarily  made  by  their  presen- 
tation. How  common  is  it,  after  public  service,  to  hear 
one  and  another  inquiring,  with  scarcely  serious  expres- 
sion of  countenance,  how  the  discourse  was  liked  ?  and 
whether  the  hearer  was  pleased,  not  whether  he  was  con- 
vinced or  edified  ? 

Unless  the  Holy  Spirit,  in  a  peculiar  and  powerful  man- 
ner, be  present  to  over-awe  and  impress  the  audience  with 
divine  truth,  there  will  be  but  little  personal  application  of 
the  gospel.  How  can  a  soul  be  savingly  instructed  and 
blessed,  where  the  sacred  message  is  treated  as  the  occasion 
of  mere  pleasurable  excitement  ?  A  fine  voice  may  fall 
agreeably  on  the  ear  ;  a  graceful  gesture  may  please  the 
eye ;  powerful  logic  or  a  brilliant  fancy  may  gratify  or 
captivate  the  mind ;  and  thus  the  gospel  may  be  tolerated 
for  the  sake  of  these  pleasing  accompaniments.     Let  us 


SELF-APPLICATION  OF  THE  TRUTH.  61 

not,  however,  mistake  mental  gratification  for  love  of  the 
truth,  nor  suppose,  that  with  such  feelings  as  we  have  de- 
scribed, the  word  will  prove  to  us,  "  a  savor  of  life  unto 
life." 

But  in  most  instapces,  the  preacher  has  few  or  none  of 
these  rare  and  attractive  qualifications.  He  is  simply  a 
plain  and  faithful  steward  of  the  mysteries  of  the  gospel. 
Under  such  circumstances,  many  take  the  liberty  to  under- 
value his  labors ;  and  though  complimenting  him,  it  may 
be,  by  their  presence,  they  feel  under  no  special  obligation 
to  take  the  message  home  to  their  hearts.  If  the  minis- 
ter is  eloquent,  admiration  of  the  man  seems  to  cancel 
the  guilt  of  the  neglect  of  the  message.  If  he  is  not  elo- 
quent, his  want  of  popularity  is  considered  as  a  sufficient 
excuse  for  drowsiness  and  inattention.  There  is  but  here 
and  there  one  who  realizes  in  the  sanctuary  that  God  is 
speaking  to  him.  Few  there  are,  who  are  more  intent  on 
the  truth  itself,  than  on  the  manner  in  which  it  is  convey- 
ed to  them.  But  let  us  remember,  when  we  go  into  the 
house  of  God,  it  is  to  hear  the  word  of  God.  It  is  not  for 
the  sake  of  being  pleased  with  a  fine  voice,  or  an  eloquent 
delivery;  it  is  not  to  while  away  an  hour  which  might 
otherwise  hang  heavy  on  our  hands  ;  it  is  not  to  see  and 
to  he  seen  ;  nor  is  it  for  the  sake  merely  of  preserving  a 
good  reputation.  We  go  to  hear  what  God  will  speak  to 
us ;  and  we  are  bound  therefore  to  listen  to  the  solemn 
message,  as  a  message  of  God  u7ito  us.  Let  us  individual- 
ize ourselves,  and  feel  as  we  should  feel,  if  we  were  the  on- 
ly persons  in  the  sanctuary.  Let  us,  in  imagination,  be 
alone  with  the  preacher ;  and  let  eyery  word  which  is  spo- 
ken be  to  us,  as  the  still  small  voice  of  God  to  Elijah  on  the 
mount  of  audience. 

We  are  very  apt  also,  under  the  blinding  influence  of 
6 


62  u  i      BOOK  FOR  THE  SABBATH. 

self-love  or  personal  vanity,  to  listen  for  others — to  put  over 
the  pungentappeal  upon  our  fellow- worshipper, to  whose  case 
we  judge  it  far  more  applicable  than  to  our  own.  So  easy 
is  it  to  perceive  "  the  mote  in  our  brother's  eye,"  whilst 
blind  to  "  the  beam  that  is  in  our  own,"  that  it  is  not  un- 
common, to  repel  the  application  of  truth,  even  when  it 
touches  a  besetting  sin,  and  to  busy  ourselves  in  fitting  it 
to  others,  whom  we  view  as  far  more  guilty  than  ourselves. 
If  the  preacher  be  discriminating  in  his  delineations  of  char- 
acter, the  congregation  may  be  found  on  the  alert  to  dis- 
cover the  personal  mark  at  which  he  is  supposed  to  aim. 
Each  one  will  seem  to  be  unconscious  that  his  own,  bosom 
is  exposed,  whilst  wondering  how  his  neighbor  can  bear  up 
under  the  rankling  arrow. 

This  practice  of  hearing  for  others,  whilst  it  argues  great 
self-ignorance  with  respect  to  our  own  character,  operates 
at  the  same  lime,  as  an  obstruction  to  our  personal  improve- 
ment under  the  gospel.  Let  us  then  remember,  that  in  or- 
der to  a  profitable  attendance  upon  the  sanctuary,  we  must 
forget,  so  far  as  possible,  the  presence  of  others ;  that  we 
must  take  neither  a  sympathetic  nor  a  censorious  oversight 
of  their  faults;  but  must  hear  for  ourselves,  receiving  home 
into  our  own  bosoms,  the  warning  or  the  reproof  which  is 
administered.  If  we  allow  conscience  to  speak,  we  shall 
often  hear  its  direct  and  pointed  appeal,  in  the  words  of  the 
prophet, "  thou  art  the  man."  Be  the  truth  never  so  mortify- 
ing, if  it  apply  to  our  own  case,  let  us  admit  it.  Be  it  never 
so  humbling,  if  irue^  let  us  bow  under  it.  We  should  love 
the  preacher  who  probes  our  disordered  nature  with  a  keen 
and  searching  knife.  Let  us  not  seek  for  external  fomen- 
tations and  emollients,  when  the  malady  lies  deep  within. 
Our  self-knowledge  should  teach  us,  that  no  representations 
of  our  character  can  be  too  humbling,  no  alarms  too  rousing. 


PRAYER  UPON  THE  WORD.  63 

We  should  carry  our  sin-defiled  souls  to  the  sanctuary  for 
this  very  purpose,  viz.  to  have  them  snnitten  by  the  power 
of  divine  truth  ;  and  we  should  love  the  man  or  the  matter, 
that  seizes  as  with  a  giant  grasp  our  sins  ;  that  flings  us  on 
our  face  before  God-^that  covers  us  with  shame — pierces 
us  with  a  sense  of  guilt,  and  leaves  us  even  bleeding  and 
groaning  in  anguish.  "  Let  the  righteous  smile  me  ;  it  shall 
be  a  kindness  :  and  let  him  reprove  me  ;  it  shall  be  an  ex- 
cellent oil,  which  shall  not  break  my  head. 

In  hearing  the  word,  we  should  have  the  spirit  of  chil- 
dren. There  should  be  no  arrogance — no  over-weening 
opinion  of  our  own  importance — no  cavilling — no  shrink- 
ing. We  should  open  our  bosom  and  invite  the  blow  ;  re- 
membering, that  truth  must  first  kill,  before  she  can  make 
alive  ;  and  that,  unless  her  arrow  tipt  with  angwish  touch 
the  heart,  the  hand  of  Jesus  will  not  apply  the  balm  of  mer- 
cy to  the  soul. 


CHAPTER  VII. 


PRAYER  UPON  THE  WORD. 


In  order  to  a  profitable  attendance  upon  the  sanctuary, 
the  gospel  must  be  heard  not  only  with  self-application,  but 
in  a  spirit  of  prayer. 

Having  considered  the  importance  of  prayer  as  a  means 
of  preparation  for  the  more  public  services  of  the  sacred 
day;  let  us  carry  this  spirit  of  prayer  into  the  house  of 
God,  and  breathe  it  forth  in  every  part  of  the  worship. 
Especially  should  we  send  up  our  aspirations  for  heaven's 
blessing  on  the  preached  word.     We  are  sanctified  by  the 


64  BOOK  FOR  THE  SABBATH. 

word  of  God  and  by  prayer  ;  but  especially  by  prayer  upon 
the  word  of  God.  It  is  not  placing  ourselves  around  the 
porches  of  Bethesda,  that  will  effect  the  cure  of  our  disor- 
dered souls.  It  is  necessary  also  to  invoke  the  angel  of 
mercy  to  come  down  and  trouble  the  waters :  or  better 
still,  to  raise  the  cry  to  Jesus,  as  he  passes  by,  and  implore 
his  aid  in  our  behalf. 

Can  we  expect  to  reap  the  advantages  of  public  preach- 
ing in  our  own  growth  in  grace,  unless  we  mingle  prayer 
with  what  we  hear  ?  We  suppose  that  the  word,  of  itself, 
will  not  reach  and  rectify  the  heart.  It  is  not  in  the  pow- 
er of  the  preacher — orthodox  and  eloquent  though  he  may 
be — to  beat  down  one  besetting  sin,  or  to  implant  one 
christian  grace.  Paul  may  plant  and  Apollos  may  water, 
but  God  alone  can  give  the  increase.  To  this  sentiment 
all  Christians  subscribe.  Who,  therefore,  will  deny  the  ne- 
cessity of  looking  directly  to  God  for  his  blessing  upon 
the  preaching  of  the  word  ?  What  time  is  more  important, 
as  a  season  of  prayer,  than  when  we  go  into  the  very  audi- 
ence-chamber of  the  King,  and  listen  to  His  commands  and 
counsels.?  Then,  if  ever,  should  we  press  our  suit,  and 
there  should  we  invoke  his  promised  Spirit  to  give  light  and 
healing  to  the  soul.  As  the  preacher  opens  the  inspired 
volume,  and  announces  the  text,  our  thoughts  should  at 
once  ascend  to  God  that  the  Holy  Spirit  may  touch  the  lips 
of  the  speaker,  and  open  all  hearts  to  receive  the  truth  in 
the  love  of  it.  As  he  proceeds  to  unfold  the  solemn  topic, 
and  to  apply  it  to  his  audience,  our  souls  should  be  beating 
with  intense  desire  towards  God  for  his  quickening  grace. 

This  spirit  of  prayer  upon  the  dispensation  of  the  word 
is  called  for,  not  only  in  our  own  behalf  as  Christians,  but 
also  in  behalf  of  impenitent  and  careless  souls  in  the  con- 
gregation.    It  is  known,  that  where  the  Holy  Spirit  is  ope- 


tiJAYEK  tjPOJS  THE  WOBfi.  6& 

rating  with  power,  and    men  are  awake  to  a  sense  of  their 
responsibilities,  Christians  practice  much  of  this  silent  and 
ejaculalory  supplication,  not  only  on  their  own  account  but 
for  the  awakened  and  unawakened  in  the  midst  of  them. 
Then  do  they  ackncrvvledge  practically  the  connection  be- 
tween prayer  and  the  effectual  application  of  the  gospel. 
They  come  into  the  sanctuary  burdened  with  the  consider- 
ation that  souls  are  perishing  in  sin.     They  know  and  feel 
that  nothing   but  divine  truth  made  effectual  by  the  Holy 
Spirit  can  awaken  and  save  them.    With  suppressed  agony 
they  look  towardst  he  mercy-seat :  and  every  word  of  the 
preacher,  which  is  adapted  to  convince  or  to  awaken,  is 
caught  from  his  lips,  and  impelled  by  the  breath  of  prayer, 
in  the  hope  that  it  may  reach   the  slumbering  conscience, 
and  be,  to  the  sinner,  the  power  of  God  unto  salvation. 
How   many  beating   anxious  hearts  are  to  be  found  in  a 
congregation  where  the  Holy  Spirit  is  doing  his  work  of 
saving  grace !     How  rapidly,  under  such  circumstances, 
do  Christians  ripen   for   heaven  !     How  are  the  careless 
over-awed,  and  the  hardened  brought  to  repentance  !     Oh, 
what  power  is  there  in  fervent  prayer !     Let  it  be  offered, 
not  only  on  some  occasions,  but  on   all  occasions.     Let 
it  be,  not  only  when  there  is  a  revival,  but  whenever  and 
wherever  the  gospel  is  dispensed.     Never  will  truth  have 
its  full  and  destined  sway  over  the  heart,  until  it  is  heard, 
not  as  an  exhibition,  but  a  saving  medium  ;  rendered  such 
by  the  power  of  God  in  answer  to  prayer.     As  when  Mo- 
ses, flanked  by  his  venerable  colleagues,  sat  on  the  over- 
looking mount  and  held  up  his  hands  unto  God,  whilst  the 
armies  of  Israel  were  in  conflict  with  Amalek ;  so  must 
Christians  lift  up  their  untiring  hearts  in  prayer  when  the 
sword  of  the  Spirit  is  unsheathed,  and  truth  is  in  conflict 
with  the  opposing  heart.    And  as  certainly  as  the  extended 
6* 


6d         '     '  BOOK  FOR  THE  SABBATH. 

hands  of  the  patriarch  gave  evidence  of  the  triumph  of 
Israel,  so  certainly  will  the  effectual  and  fervent  prayers  of 
Christians,  now  in  the  sanctuary  and  under  the  preaching 
of  the  word,  be  followed  by  the  conviction  of  sinners  and 
the  success  of  the  gospel. 

To  profit  under  the  means  of  grace,  we  rrnist  be  in  the 
spirit  of  prayer.  There  must  be  prayer  before  we  enter 
the  sanctuary ;  prayer  whilst  in  it,  and  prayer  when  we  re- 
tire from  the  sanctuary.  Where  this  is  not,  there  will  be 
but  little  edification.  There  may  be  much  talk  about  the 
preacher  and  the  sermon  — many  refined  criticisms  on  the 
manner  and  the  matter — much  eulogy  or  much  condemna- 
tion ;  but  there  will  be,  I  repeat,  but  little  spiritual  benefit. 
We  are  bound  to  "  be  doers  of  the  word  :"  and  such  we 
shall  not  be,  if  we  are  not  in  the  spirit  of  prayer.  Would 
you  look  for  the  "  doer  of  the  word,"  you  will  find  him  in 
his  closet  before  he  is  in  the  sanctuary ;  and  when  in  the 
sanctuary,  could  you  look  into  his  bosom,  you  would  see  his 
soul  rising  in  holy  aspirations  for  a  blessing  on  the  word. 
When  he  retires,  he  goes  not  to  the  convivial  circle,  nor  to 
pleasure's  gay  banquet ;  he  seeks  not  the  noise  and  bustle  of 
the  world  ;  no,  he  goes  to  the  still  consecrated  spot :  there 
he  meditates,  and  there  he  prays.  He  bears  to  the  mercy- 
seat  the  souls  of  the  thoughtless,  and  the  burdens  of  the  dis- 
consolate. He  opens  his  heart  in  ingenuous  confession,  and 
bows  it  in  deepest  humility.  There  he  groans  and  agonizefs 
until  the  good  seed  of  the  word  is  deeply  infixed  and  water- 
ed by  the  Spirit's  influence :  so  that  instead  of  losing  the 
blessing,  like  "  the  way-side  hearer,"  he  brings  forth  fruit, 
"  thirty,  sixty,  and  an  hundred  fold." 


COMMUNION  SABBATH.  67 


CHAPTER  Vm. 


COMMUNION  SABBATH. 


If  to  the  christian  mind,  the  ordinary  Sabbath  brings 
with  it  a  soothing  and  refreshing  influence,  how  the  inter- 
est deepens,  when  the  season  of  holy  communion  at  the 
Lord's  table  arrives !  Then  is  prepared  a  more  than  com- 
mon repast.  The  King  of  Zion  spreads  his  feast  of  love 
and  mercy,  and  sends  forth  the  invitation  to  every  humble 
guest,  "  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters, 
and  he  that  hath  no  money ;  come  ye,  buy  and  eat ;  yea, 
come,  buy  wine  and  milk  without  money,  and  without  price." 

There  is  nothing  so  much  like  heaven  as  the  Commu- 
nion Sabbath.  Not  only  does  it  shadow  forth  the  "  rest 
that  remaineth,"  but  it  strikingly  typifies  one  of  the  celes- 
tial employments  of  the  redeemed  ;  viz.  that  act  of  holy 
fellowship  represented  in  the  vision  of  St.  John  under  the 
figure  of  the  "  marriage  supper  of  the  Lamb."  Christians 
on  this  occasion  come  together  to  acknowledge  their  obli- 
gations to  Jesus  their  common  head — to  obey  his  dying 
command — to  sit  as  it  were  at  his  feet — to  eat  and  drink 
the  memorials  of  his  dying  love.  Something  visible  and 
tangible  is  here  given  to  assist  their  weak  faith,  and  to  awa- 
ken their  holy  affections.  On  other  occasions  the  mind 
may  be  called  to  exercise  a  more  rigidly  abstract  faith— to 
contemplate  truth  in  its  naked  severity  and  simplicity  ;  but 
here  abstractions  give  place  to  something  more  like  sub- 
stance ;  and  the  soul  is  called  to  contemplate  the  love  of  a 
divine  Redeemer,  manifested  by  visible  symbols,  appealing 
through  the  senses  to  the  heart. 

What  Christian  can  listen  to  the  announcement  of  such 


68  BOOK    FOR  THE  SABBATH. 

a  privilege  and  not  feel  at  once  the  solemnity  of  the  call  ? 
Is  there  not  something  which  seems  to  say,  "  prepare  to 
meet  thy  God  ?"  Do  we  not  in  an  instant  begin  to  look  at 
our  responsible  position  as  members  of  the  church  of 
Christ  ?  The  voice  of  the  Bridegroom  is  heard  in  this  in- 
vitation ;  and  something  seems  to  say,  "  go  ye  out  to  meet 
him."  The  soul  begins  to  unloose  its  earthly  burdens — to 
turn  off  its  attention  from  topics  of  transient  interest,  and  to 
cast  a  glance  towards  Calvary.  The  wedding  garment  is 
thought  of;  and  the  anxiety  begins  to  be  felt  for  spiritual 
preparation  :  and  indeed  such  preparation  is  all-important. 

*'  Soul,  for  the  marriage  feast, 
Robe  and  prepare ; 
Holiness  becomes  each  guest, 
Jesus  is  there."         ' 

But  we  will  suppose  the  day  to  have  arrived.  Dawns 
there  upon  earth  a  brighter  morning,  or  one  more  calm, 
and  soothing,  than  that  which  ushers  in  the  Communion 
Sabbath  ?  If  the  soul  has  been  where  duty  has  called  it ; 
if  it  has  sat  in  judgment  on  itself — tested  its  claims  to  a 
participation  of  the  feast — humbled  itself  for  past  sins — di- 
vested itself,  by  the  help  of  divine  grace,  of  earthly  cares 
— gone  down  into  the  valley  of  humility,  and,  as  Bunyan 
says,  kissed  the  lowly  flowers  there ;  if  it  has  caught  a 
view  by  faith  of  Jesus,  and  felt  some  new  impulses  of  love 
and  gratitude ;  O  then,  the  early  dawn  of  this  day  will 
seem  like  the  first  faint  rays  of  heaven.  Has  it  not  often 
so  appeared  to  the  humble  believer  ?  Has  he  not  felt  as  if 
he  was  almost  on  the  threshold  of  a  blissful  eternity  ? 

The  hour  arrives,  when  with  kindred  minds  he  surrounds 
the  precious  board,  and  thinks  only  of  him  "  who  loved  us 
and  gave  himself  to  die  for  us."     That  deep  solemnity, 


COMMUNION  SABBATH.  W 

amid  which  the  voice  of  God's  servant  is  heard  speaking 
of  Jesus  and  his  matchless  love— that  broken  bread,  O 
touching  emblem  of  the  broken  body, — the  tear  of  peni- 
tence, gathering  in  many  an  eye — the  breathing  petitions, 
which,  though  mere  aspirations  of  the  soul,  may  almost  be 
heard  amid  the  silence — the  promised,  yea  realized  pre- 
sence of  the  Master,  the  heart  carried  back  to  Calvary,  to 
bleed  with  its  bleeding  Lord ;  all  declare,  that  this  is  the  ve- 
ry "  gate  of  heaven." 

So  important  a  season  for  spiritual  communion  seems  to 
demand  a  few  additional  remarks,  with  a  view  to  assist  the 
communicant  in  a  practical  improvement  of  it. 

One  point  of  great  importance  undoubtedly  is,  to  under- 
stand the  nature  and  design  of  the  supper. 

It  was  instituted  by  our  Savior  on  that  night  in  which 
he  was  betrayed.  The  darkest  hour  is  at  hand.  The  tre- 
mendous crisis  comes,  when  to  all  his  other  sufferings, 
must  be  added  the  hidings  of  the  Father's  face,  and  this  too 
amid  the  death-pangs  of  the  cross.  But  god-like  in  benev- 
olence, he  seems  to  lose  sight  of  his  oitm  sorrows,  in  pity 
for  his  dejected  followers ;  and  he  turns  to  comfort  them, 
when  all  consolation,  save  that  of  submission,  is  leaving 
his  own  bosom.  He  desires  to  eat  the  passover  with  them 
before  he  suffers.  Wonderful  coincidence  !  The  typical 
Lamb  is  in  close  proximity  to  Calvary's  victim.  The  sha- 
dow and  the  substance  are  almOvSt  conjoined.  There  on 
the  table  lies  the  type  ;  and  there  at  the  table  is  the  typi- 
fied. The  wrath  of  God  that  fell  on  Egypt,  fell  not  where 
the  mark  of  innocent  blood  was  seen  ;  and  the  wrath  that 
shall  fall  on  the  unbelieving,  will  touch  no  soul  that  bears 
the  mark  of  "  rich  atoning  blood."  In  the  place  of  the 
passover  then,  comes  the  sacred  supper,  and  instead  of 
looking  back  to  Egypt,  we  are  required  to  look  back  to 


W:  BOOK  FOR  THE  SABBATH. 

Calvary.  Hence  by  a  very  natural  transition,  our  Lord 
changed  this  typical  and  Jewish  into  a  symbolical  and 
christian  feast.  He  puts  the  bread  and  the  cup  in  place  of 
the  Lamb  and  the  bitter  herbs ;  and  says,  breaking  the 
bread,  "  this  is  my  body  which  is  broken  for  you,"  and 
"  this  cup  is  the  New  Testament  in  my  blood  which  is  shed 
for  many,  for  the  remission  of  sins."  By  these  expres- 
sions, our  Savior  presents  the  idea  of  his  death  as  a  vica- 
rious, i.  e.  substituted  offering  for  sin.  The  bread  is  the 
body,  or  to  represent  the  body  of  Jesus  broken  for  us ;  and 
the  wine  is  to  represent  his  blood  shed  for  our  remission. 
This  is  in  accordance  with  Isaiah,  who  says,  "  he  was 
wounded  for  our  transgressions,  he  was  bruised  for  our  iniqui- 
ties." And  again,  "  the  Lord  hath  laid  upon  Him  the  ini- 
quity of  us  all."  Any  view  therefore  of  this  ordinance 
which  does  not  include,  nay  even  make  prominent  the  fact, 
that  Jesus  our  Savior  died  as  a  delegated  victim — a  volun- 
tary offering  for  sin — does  not  coincide  with  Scripture,  nor 
apprehend  the  nature  and  design  of  the  Supper. 

The  communicant  who  understands  the  subject  considers 
himself  as  the  guilty — the  condemned — the  lost.  Die  he 
must  eternally,  if  dealt  with  according  to  his  sins.  But 
when  he  approaches  the  table  he  sees  in  those  symbols  that 
which  affords  ground  of  hope.  His  faith  seizes  on  "  the 
Lamb  of  God,  which  taketh  away  the  sin  of  the  world." 
Here  the  innocent  suffers,  and  the  guilty  is  pardoned.  Je- 
sus takes  the  sinner's  place,  and  by  sufferings  voluntarily 
borne  for  him,  procures  his  forgiveness  and  secures  his  final 
preparation  for  heaven. 

The  sacrament  of  the  Supper  is  designed  to  keep  in 
view  this  grand  truth  of  the  atonement.  It  speaks  not  only 
of  Jesus,  but  of  Jesus  the  sufferer.  It  points  not  only  to  his 
broken  body  and  shed  blood,  but  to  the  fact  that  by  these 


COMMUNION  SABBATH.  71 

he  purchased  our  redemption.  Away  with  the  notion  then 
that  He  was  only  a  martyr  to  the  truth  !  Every  time  this 
table  is  spread,  it  speaks  a  refutation  of  that  icy  creed; 
which  first  plucks  from  our  Emmanuel  the  crown  of  divin- 
ity, and  makes  his  blood  of  no  more  value,  as  a  sin-offering, 
than  that  of  the  brute  beast,  which  had  so  long  typified  its 
saving  virtue. 

This  ordinance  was  instituted  also  as  a  perpetual  memo- 
rial of  our  Lord. 

It  was  intended  to  bring  his  character  and  mediatorial 
work  frequently  before  the  mind,  in  order  to  keep  alive 
within  us  a  sense  of  obligation,  and  to  impel  us  forward  in 
the  path  to  heaven.  "  This  do,"  said  Jesus,  "  in  remem- 
brance of  me."  What  wisdom  and  compassion  are  here  ! 
The  Savior  provides  through  all  future  time  this  precious 
antidote  to  the  lingering  infirmities  of  his  followers.  Alas, 
that  we  should  ever  forget,  or  even  seem  to  forget  that  dy- 
ing love  !  Yet  amid  the  pressure  of  earthly  cares,  and  the 
ever  present  allurements  of  the  world,  our  deceitful  hearts 
are  prone  to  lose  sight  of  the  cross.  A  thousand  objects 
intervene  between  us  and  our  Savior.  VVe  seem  to  want 
some  strong  sensible  ligature  to  bind  our  affections  to  Cal- 
vary; or  if  for  a  season,  we  are  driven  down  the  current 
of  this  world's  affairs,  we  need  a  counter-current  or  some 
favoring  breeze  to  set  us  back  again  to  the  port  of  peace. 
Here  we  have  it.  In  this  sweet  memorial  we  have  what 
is  all-important  in  keeping  us  closely  united  to  Jesus,  or  if 
we  have  grown  cold  in  his  service,  ihe  blessed  communion 
awakens  our  affections  and  kindles  up  our  flagging  zeal. 

Disciple  of  Jesus,  art  thou  now  anticipating  an  approach 
to  the  table,  and  asking  how  thou  shalt  dispose  thy  thoughts 
most  appropriately,  and  on  what  thou  shalt  principally  fix 
the  attention  >     The  reply  is  simply,  "  Do  this  in  remem- 


?8  BOOK  FOR  THE  SABBATH. 

brance  of  me."  Turn  thine  eyes  towards  Calvary.  Go, 
in  thought,  to  the  garden  of  agony.  Draw  nearer  even 
than  the  three  slumbering  disciples.  Advance  to  the  blood- 
bedewed  spot  where  lies  the  sufferer.  Behold  the  cup 
which  he  drinks.  Oh  it  is  a  more  bitter  draught  than  ever 
touched  the  mortal  lip.  .His  tears,  his  groans,  his  sorrow 
"  even  unto  death,"  tell  us  through  what  he  is  passing  for 
our  redemption.  The  command  of  Jesus  is,  "  let  us  rise 
and  go  hence."  But  where  shall  we  go  ?  Alas,  from 
one  deep  scene  of  wo,  to  another  still  deeper.  We  must 
see  our  Savior  bound  and  dragged  by  a  ruthless  band  to 
the  bar  of  Pilate.  We  must  witness  the  insult,  the  mock- 
ery, the  ruffian  blows,  the  scourging,  the  crown  of  thorns, 
the  purple  robe.  Meek  Lamb  of  God,  was  there  "  ever 
sorrow  like  unto  thine  ?""  But  the  cross  !  This  is  the  cli- 
max ;  and  his  murderers  are  not  satisfied  until  they  see 
him  writhing  upon  it  in  the  agonies  of  death.  Oh  that  aw- 
ful hour  of  darkness  and  desolation  !  But  there  is  a  little 
band  who  cling  to  him  even  here.  They  press  through  the 
rude  soldiery,  to  catch  his  last  look  and  to  hear  his  last  cry. 
Let  us  mingle  with  them  to  share  their  sorrows  and  their 
love.  Equally  interested  are  we  in  that  scene  of  suffering. 
That  precious  blood  flows  for  ws,  no  less  than  for  them. 
Those  dying  words  "it  is  finished,"  speak  of  a  redemption 
in  which  all  Christ's  followers  are  included. 

Such  are  some  of  the  thoughts,  which  would  naturally 
be  suggested  on  this  deeply  solemn  occasion.  They  are 
thoughts  which  the  believer  loves  to  cherish  ;  and  which 
have  a  tendency  to  impress  him  with  the  odiousness  of  sin, 
and  the  compassion  of  Jesus  in  expiating  it. 

Let  the  communicant  then  investigate  his  claim  to  a  seat 
at  this  table ;  since,  "  not  every  one  that  saith,  Lord,  Lord  ;" 
nor  every  one  who  "  eateth  and  drinketh  in  his  presence. 


MEDITATION  AND  READING.  73 

shall  enter  into  the  kingdom  of  God."  Examine  thyself, 
invited  guest.  Inquire  if  all  sin  is  hated  and  resisted — 
especially  as  having  caused  the  death  of  God's  dear  Son; 
if  holiness  is  thy  great  aim ;  if  thy  happiness  is  found 
not  in  the  world,  but  in  God ;  if  the  duties  of  devotion 
are  not  a  burden  but  a  pleasure  ;  if  you  love  the  brethren, 
and  ihose  most  who  are  most  like  Christ ;  if  you  are  peni- 
tent ;  if  the  presence  of  sin,  even  in  thought  is  painful ;  if, 
with  a  deep  conviction  of  your  own  entire  sinfulness,  you 
cast  away  all  dependence  on  your  own  works,  and  trust  for 
salvation  alone  on  Christ  and  him  crucified  ;  if  Jesus  is  pre- 
cious ;  precious  in  his  character,  precious  in  his  promises ; 
so  precious,  that  you  can  heartily  forsake  all  to  follow  him  ? 
If,  to  these  inquiries,  you  can  humbly  reply  in  the  affir- 
mative, you  are  a  welcome  guest,  whatever  your  own  fears 
or  Satan  may  suggest  to  the  contrary.  Yes,  you  are  a 
welcome  guest;  and  after  having  communed  with  your 
Lord  on  earth,  you  shall  be  admitted  to  the  marriage  sup- 
per of  the  Lamb  in  heaven. 


CHAPTER  IX. 


MEDITATION  AND  READING. 


Among  the  duties  which  claim  our  attention  on  the  Sab- 
bath, may  be  named  meditation  and  devotional  reading. 

The  day  of  rest  is  well  adapted  to  those  exercises,  and 
seems,  in  the  suspension  of  our  earthly  cares,  seriously  to 
invite  the  soul  to  their  performance.  Throughout  the  secu- 
lar part  of  the  week,  there  occur  but  few  intervals  of  leisure ; 
and  even  the  Christian,  especially  if  he  be  obliged  to  toil 
7 


Tdi'  BOOK  FOR  THE  SABBATH. 

for  his  daily  bread,  finds  it  difficult  to  command  his  thoughts 
away  from  pressing  anxieties  which  respect  the  present  Hfe. 
How  thankful  then  should  he  be,  that  God  has  allowed  him 
one  whole  day  of  exemption  from  toil,  in  which  he  may, 
in  some  degree,  forget  his  connections  with  earth,  and  think 
of  his  solemn  relations  to  eternity.  Let  us  make  the  most 
of  these  precious  hours  ;  and  taking  to  ourselves  the  wings 
of  pious  contemplation,  let  us  soar  away  towards  that  final 
rest  where  cares  and  sorrows  shall  never  come. 

Having  considered  the  spirit  in  which  we  should  improve 
the  public  services  of  the  sanctuary,  I  would  invite  the  read- 
er's attention  to  some  duties,  of  a  private  nature,  not  yet 
mentioned,  as  appropriate  to  the  Lord's  day,  among  which 
I  would  place  meditation  as  next  in  importance  to  secret 
prayer. 

In  all  ages  of  the  church,  devout  men  have  occupied  them- 
selves in  pious  meditation.  The  patriarch  Isaac  "  went  out 
at  the  even-tide  to  meditate."  The  Psalmist  characterizes 
the  happy  man  as  one  who  meditates  in  the  divine  law  day 
and  night.  Of  his  own  devout  exercises,  he  says, "  my  med- 
itation of  him  shall  be  sweet ;"  and  again,  "  I  love  thy  law, 
it  is  my  meditation  all  the  day."  Paul  expressly  enjoins  up- 
on Timothy  this  duty.  "  Meditate,"  says  he,  "  upon  these 
things."  Saints  in  modern  times,  who  have  been  distin- 
guished for  their  rapid  advances  in  holiness,  have  addicted 
themselves  greatly  to  this  duty.  David  Brainerd  was  often 
occupied  in  profound  meditation  upon  God  and  his  holy 
word.  His  diary  seems  like  one  rapt  vision  of  the  soul. 
When  his  lips  were  silent,  his  heart  was  speaking  to  God 
in  holy  contemplaiion. 

This  duty  requires  some  eflTort,  and  implies  some  degree 
of  mental  discipline.  It  is  not  as  easy  a  thing  to  command 
the  thoughts,  as  for  the  centurion  to  command  his  soldiers ; 


MEDITATION  AND  READING.  75 

saying  to  one  go,  and  to  another  come,  with  the  certainty  of 
pronnpt  obedience.  Alas !  the  ever-present  objects  of  sense 
— the  earthly  habits  of  mind — the  power  of  remaining  de- 
pravity, all  stand  opposed  to  meditation  on  spiritual  themes, 
and  make  strenuous  exertions  necessary  in  order  to  accom- 
plish it.  But  the  effort  must  be  made.  The  refractory 
mind  must  be  reined  back  to  the  subject ;  and  looking  to 
God  for  help,  we  must  strive  to  settle  our  undiverted 
thoughts  upon  his  truth.  Perseverance  in  this  work  will  be 
rewarded  by  success ;  and  a  habit  of  holy  contemplation 
once  formed,  the  soul,  by  means  of  it,  will  advance  rapidly 
in  meetness  for  its  final  rest. 

Meditation  must,  if  possible,  be  the  Christian's  daily  busi- 
ness. The  Sabbath,  at  all  events,  should  not  pass  without 
some  excursions  to  the  land  of  Beulah.  The  occurrences 
of  the  past  week  will  ordinarily  furnish  apart  of  the  subject- 
matter  for  pious  contemplation.  The  mercies  of  God  may 
be  recalled  to  excite  our  gratitude.  The  disappointments 
and  afflictions  which  have  befallen  us,  may,  by  meditation, 
be  made  serviceable  to  the  soul,  in  producing  humility  and 
trust.  Each  event  of  Providence  should  be  noted  in  our 
spiritual  diary — which,  on  this  day  should  be  carefully  cor- 
rected, that  we  may  understand  our  progress  or  retarda- 
tion in  the  christian  pilgrimage. 

Having  heard  the  word  of  God  from  his  official  servants, 
it  is  our  duty  also  to  meditate  thereon,  in  order  that  we  may 
inwardly  digest  the  same,  and  thus  reduce  the  principles  of 
the  gospel  to  practice.  There  is  reason  to  fear  a  very  gen- 
eral neglect  on  this  point ;  and  that  by  many,  the  gospel  is 
listened  to,  more  from  custom,  than  as  that  word  which  is 
designed  to  make  us  "  wise  unto  salvation."  Even  Chris- 
tians may  inadvertently  become  mere  hearers.  If  they  are 
provided  with  an  acceptable  pastor,  whose  discourses  grati- 


« 76    '  BOOK  FOR  THE  SABBATH. 

fy  their  taste— yes,  even  sometimes  their  pride — they  may 
rest  satisfied  with  the  weekly  entertainment,  without  seri- 
ously applying  the  mind  to  the  truth,  with  a  view  to  incor- 
porate it  into  their  daily  habits.  Is  meditation  habitual 
with  Christians  ?  Can  the  reader  say,  that  he  follows  the 
public  preaching  of  the  word  with  serious  and  self-appropri- 
ating reflections  ?  Or  does  the  subject  flit  from  the  atten- 
tion, like  a  pleasing  or  painful  vision  of  the  night,  and 
leave  nothing  of  its  solemn  reality  on  the  soul  ?  I  have 
known  some  persons  vastly  pleased  with  a  sermon,  who 
could  tell  neither  where  the  text  was,  nor  how  it  was  treat- 
ed. How  many  professors  even,  will  listen  on  the  Sabbath 
to  three  discourses,  and  be  at  a  loss,  the  succeeding  day,  if 
requested  to  give  you  a  single  striking  thought  or  passage 
from  either !  Is  it  not  evident  in  this  case,  that  meditation 
is  wanting  ;  that  the  mind  is  merely  passive  ;  and  that  no 
more  adheres  to  it  than  the  unsolicited  memory  chooses  to 
retain  ?  How  far  is  this  from  compliance  with  the  apos- 
tle's direction  to  the  Hebrews:  "  Therefore  we  ought  to 
give  the  more  earnest  heed  to  the  things  which  we  have 
heard,  lest  at  any  time  we  should  let  them  slip." 

In  order  then,  to  hear  the  word  with  profit,  we  must,  by 
meditation  and  prayer,  seize  upon,  and  hold  it  fast,  until  the 
soul  can  take  from  it  those  divine  impressions,  which, 
through  the  Holy  Spirit,  it  is  intended  to  make.  Yes,  we 
must  meditate  upon  the  truth,  or  its  impressions  on  the  soul 
will  be  "  but  as  the  morning  cloud  and  as  the  early  dew." 
On  the  Sabbath,  we  have  an  appropriate  season  for  this  du- 
ty. No  clamorous  calls  of  earth  are  summoning  away  our 
attention.  All  is  quiet  and  serene.  The  closet  invites  us 
to  enter  its  sweet  retreat.  Let  us  from  the  public  sanctuary 
repair  to  the  private  altar.  Whatever  may  have  been  the 
subject  of  discourse,  let  us,  by  meditation,  extract  some- 


MEt)lf  ATION  AND  READING.  fl 

thing  from  it  for  the  good  of  the  soul.  Has  it  warned  us 
against  temptation  ?  Let  us  ask  our  own  hearts  in  what 
respects  we  need  to  be  on  our  guard.  Has  it  spoken  of 
the  advent  of  Jesus  ?  How  glorious  a  theme  !  Let  us 
dwell  upon  it  with  rapture.  Let  our  hearts  echo  the  song 
heard  by  the  grateful  shepherds  of  Bethlehem.  Has  it  call- 
ed us  to  duties  ?  Let  us  inquire  wherein  we  have  been  de- 
ficient ;  and  what  we  can  yet  do  for  the  good  of  souls,  and 
for  the  glory  of  God.  Has  it  touched  upon  the  resurrec- 
tion ?  We  may  linger  in  thought  around  the  sepulchre, 
until  by  faith  we  see  our  risen  Lord.  Has  Calvary  spo- 
ken ?  O  let  us  dwell  upon  the  dying  love  of  Jesus,  in  pen- 
sive, grateful  contemplation  until  that  love  shall  constrain  us 
to  obedience.  Have  the  glories  of  heaveii  been  set  before 
us  ?  Let  us,  by  meditation,  retain  the  lovely  vision,  and  ask, 
what  claim  we  have  on  those  unending  joys  ?  From  the 
earthly  Sabbath,  we  should  ascend  in  contemplation  to  the 
eternal  rest ;  and  by  keeping  the  bright  reality  in  view,  we 
should  endeavor  to  increase  our  faith,  and  fire  our  zeal  in 
the  pursuit  of  it.  What  vast  and  glorious  themes  are  spread 
before  us  !  What  a  boundless  field  for  the  excursions  of  the 
soul  !  Here  is  the  "  valley  of  Baca  ;"  and  we  may  de- 
scend and  breathe  its  fragrance,  wafted  to  us  from  the 
sweet  but  lowly  flowers  which  bloom  around  its  waters. 
Here  is  Mount  Pisgah,  from  whose  shining  summit  we  can 
descry  the  land  of  our  hopes,  in  all  its  out-spread  glories. 
Here  are  "  green  pastures"  through  which  we  may  rove, 
and  "  still  waters"  along  whose  verdant  banks  we  may  wan- 
der. Yes,  a  more  than  earthly  paradise  is  accessible  to 
pious  meditation.  The  soul  may  rise  even  to  the  dwelling- 
place  of  God,  and  commune  with  the  scenes  of  a  blissful 
eternity. 


78  BOOK  FOR    THE  SABBATH. 

"  Ofl  as  this  peaceful  hour  shall  come, 

Lord,  raise  my  thoughts  from  earthly  things 

And  bear  them  to  my  heavenly  home, 
On  faith  and  hope's  celestial  wings, — 

'Till  the  last  gleam  of  life  decay, 
In  one  eternal  Sabbath  day  !" 


Devotional  Reading 

With  meditation  we  should  connect  devotional  reading. 
There  are  intervals  between  the  public  servipes  of  the 
sanctuary  which  must  be  filled  up  profitably,  or  we  may 
lose  much  of  the  good  influence  which  the  Sabbath  is  dcr 
signed  to  have  upon  the  soul. 

Prayer  we  have  placed  first ;  next  in  importance  is  medi> 
tation  ;  and  not  less  useful  perhaps  is  reading.  The  Bible 
is,  of  course,  the  first  and  principal  book  which  should  en- 
gage our  attention.  This  is  the  fountain-head  of  spiritual 
knowledge.  When  we  drink  here,  we  are  sure  that  the 
waters  are  unadulterated.  However  excellent  other  books 
may  be,  their  value,  as  religious  works,  is  only  in  propor- 
tion as  they  approach,  in  spirit  and  in  principle,  this  divine 
standard.  They  are  to  the  Bible  what  luminous  objects 
are  to  the  sun  ;  they  but  reflect  the  light.  Let  us  then 
place  the  word  of  God  first ;  and,  never  may  we  fall  so 
low  in  spiritual  feeling,  as  to  allow  any  other  book  to  super- 
sede it  in  our  aflfeclions. 

Other  books  however  may  profitably  be  read  on  the  Sab- 
bath ;  but  the  selection  ought  to  be  made  with  reference  to 
their  devotional  and  practical  character.  There  is,  at  the 
present  time,  a  vast  number  of  religious  books,  which  have 
a  slightly  serious  aspect;  but  which  tend  to  amuse  the 
mind  rather  than  to  improve  the  heart.  They  seem  to  be 
graduated  to  a  low  scale  of  pious  feeling,  and  to  furnish  an 


DEVOTIONAL  READING.  79 

apology  for  the  neglect  of  what  is  strictly  devotional. 
There  are  not  a  few  popular  works,  which  dress  up  truth 
in  the  garb  of  fiction :  so  that,  in  our  humble  apprehen- 
sion, the  brilliant  drapery,  whilst  it  dazzles  and  delights  the 
eye,  may  conceal  almost  the  pure  and  simple  forms  which 
it  envelops. 

But  an  important  influence,  in  letting  down  the  devotion- 
al character  of  the  Sabbath,  may  come,  I  apprehend,  from 
the  semi-religious  newspaper.  This  weekly  visitor  is  re- 
ceived into  almost  every  Christian  family  in  our  land.  It 
comes  to  spend  the  Sabbath  with  us,  and  proposes  to  aid 
us  in  a  profitable  employment  of  the  sacred  hours.  But  is 
it  not,  in  many  instances,  more  secular  than  serious ;  more 
controversial  than  practical ;  and  does  it  not  set  the  mind 
afloat  on  a  thousand  novelties,  from  which  it  is  next  to 
impossible  to  recal  it  to  holy  contemplation  ?  It  is  deeply 
to  be  regretted  that,  in  some  of  these  otherwise  excellent 
papers,  there  has  been  a  gradual  descent  from  the  high 
spiritual  standard  which  was  announced  on  their  first  pub- 
lication. They  have  become  but  semi- religious,  whilst  sec- 
ular intelligence  is  claiming  column  after  column,  and 
crowding  out  the  all-important  interests  of  piety.  It  be- 
comes Christians  to  guard  well  this  inlet  to  temptation  ;  and 
if  so  large  a  portion  of  secular  and  controversial  reading 
continues  to  characterize  religious  newspapers,  it  should 
be  a  serious  question,  whether  they  ought  to  be  admitted  as 
a  part  of  our  Sunday  reading. 

The  "Saint's  Everlasting  Rest"  is  a  book  peculiarly  well 
adapted  to  the  sacred  day.  It  treats  of  that  rest  of  which 
the  earthly  Sabbath  is  a  type  or  emblem.  It  is  one  of  the 
holiest  of  uninspired  works.  The  author  composed  it,  he 
tells  us,  in  view  of  death  and  of  eternity.  It  breathes 
throughout  a  heavenly  spirit ;  and  it  will,  I  doubt  not,  if 


80  BOOK  FOR  THE  SABBATHT. 

read  with  prayer  and  meditation,  infuse  a  heavenly  splriU 
Next  to  the  Bible  there  are  no  better  books  for  the  Sabbath 
than  Baxter's  practical  and  devotional  writings.  Addison 
says,  *'  I  once  met  with  a  page  of  Mr.  Baxter  ;  upon  the 
perusal  of  it,  I  conceived  so  good  an  idea  of  the  author's 
piety,  that  I  bought  the  whole  book ;"  and  Dr.  Johnson 
being  asked  by  his  friend,  which  of  the  works  of  Richard 
Baxter  he  should  read ;  *'  Read  any  of  them,"  said  the  sage, 
"  for  they  are  all  good."  Other  authors  might  be  named, 
such  as  Doddridge,  Howe,  Newton,  Bunyan,  Scott,  Ed- 
wards, Flavel ;  all  of  whom  have  furnished  food  for  the 
soul,  on  which,  in  the  intervals  of  worship,  it  may  feed  and 
ruminate  with  profit.  The  rule  in  regard  to  Sabbath  read- 
ing should  be ;  not  controversial  but  practical^  not  specula- 
tive but  devotional  works.  On  this  day,  every  thing  should 
tend  to  waft  the  soul  onward  to  its  rest. 

The  pious  parent  or  head  of  a  household  should  see  that 
his  family  are  provided  with  reading  suited  to  the  day  of 
rest.  Let  only  such  books  be  perused  as  will  deepen  or 
confirm  any  serious  impressions  which,  through  the  divine 
word  and  ordinances,  may  have  been  made  upon  the  mind. 
Example  will  in  this  respect  do  a  great  deal.  If  the  head 
of  the  family  is  seen  to  be  conscientious  in  the  selection  of 
such  authors  as  are  practical  and  devotional,  the  children 
will  not  be  likely  to  resort  to  light  and  unprofitable  books. 

I  will  conclude  this  chapter  by  a  quotation  from  the  de- 
vout Kempis.  Of  reading  the  Scriptures  and  other  holy 
books,  he  says,  "  not  eloquence,  but  truth  is  to  be  sought  in 
the  holy  Scriptures  ;  every  part  of  which  must  be  read  with 
the  same  spirit  by  which  it  was  written.  In  these  and  in 
all  other  books,  it  is  improvement  in  holiness,  not  pleasure 
in  the  subtlety  of  thought  or  the  accuracy  of  expression, 
that  must  principally  be  sought.    We  ought  to  regard  those 


CONVERSATION.    '>-  81 

parts  that  are  simple  and  devout  with  the  same  delight  as 
those  of  high  speculation  or  profound  erudition.  Whatever 
book  thou  readest,  let  thy  only  motive  to  read  be  the  love 
of  truth;  and  instead  of  inquiring,  who  it  is  that  writes, 
give  all  attention  to  the  nature  of  what  is  written.  Men 
pass  away  like  the  shadows  of  the  morning,  but  the  word 
of  the  Lord  endureth  forever ;  and  that  word,  without  re- 
spect of  persons,  in  ways  infinitely  various  speaketh  unto 
all. 

"  The  profitable  reading  of  the  holy  Scriptures  is  fre- 
quently interrupted  by  a  vain  curiosity  which  prompts  us 
to  examine,  discuss,  and  labor  to  comprehend  those  pans 
which  should  be  meekly  and  submissively  passed  over. 
But  to  derive  spiritual  improvement  from  reading,  we  must 
read  with  humility,  simplicity,  and  faith  ;  and  not  affect  the 
reputation  of  profound  learning." 


CHAPTER  X. 

CONVERSATION. 


It  is  unbecoming  in  Christians  at  any  time  to  indulge 
in  "  foolish  conversation  and  jesting."  Their  discourse 
should  always  be  for  edification.  Religion  requires  neither 
austerity  nor  a  forced  gravity.  She  authorizes  and  even 
enjoins  her  followers  to  be  cheerful ;  and  when  she  incul- 
cates the  duty  of  an  edifying  conversation,  she  should  not 
be  understood  as  proscribing  or  condemning  all  natural  hu- 
mor or  lively  sallies  of  the  imagination. 

On  the  Sabbath,  pious  cheerfulness  or  holy  serenity  of 
mind  is  peculiarly  appropriate  ;   and  they  will  be  exhibited 


82  BOOK  FOR  THE  SABBATH. 

where  the  individual  has  a  heart  attuned  to  the  duties  of  the 
day.  And  since,  out  of  the  abundance  of  the  heart  the 
mouth  will  speak,  we  may,  in  such  a  case,  expect  that  "the 
conversation  will  be  as  it  becometh  the  gospel  of  Christ." 
t.  Topics  of  discourse,  which  on  other  days,  are  innocent 
and  proper,  are  neither  proper  nor  edifying  on  this  day.  It 
is  not  the  mere  attendance  upon  divine  institutions  which 
God  requires,  when  he  says  "  remember  the  Sabbath  day 
to  keep  it  holy."  This  command  forbids  worldly  conversa- 
tion no  less  than  secular  employments.  It  requires  absti- 
nence from  the  subjects  of  ordinary  discourse,  and  the  em- 
ployment of  our  tongue  as  well  as  our  heart  in  things  di- 
vine. The  tongue  is  called  by  an  apostle,  "  an  unruly 
evil  ;"  and  he  who  "  offends  not  in  word  "  is  considered  a 
perfect  man.  But  let  the  duties  already  enumerated  be  se- 
riously attended  to,  and  there  will  be  but  little  difficulty  in 
rightly  employing  the  tongue.  It  is  for  the  want  of  a  devo- 
tional spirit  that  this  member  becomes  unruly.  It  is  because 
there  is  so  much  of  the  spirit  of  the  world  carried  into  the 
Sabbath,  that  we  are  tempted  to  vain  discourse.  "  Make  the 
tree  good  and  its  fruit  will  be  good."  "  Keep  the  heart  with 
all  diligence ;"  and  then  from  the  mouth,  the  door  of  the 
heart,  nothing  will  proceed  "  that  defileth  the  man  " 

Every  Christian  knows  how  close  is  the  connection  be- 
tween his  feelings  and  the  current  of  his  discourse  ;  and 
how  easy  and  natural  it  is  to  have  our  conversation  in  hea- 
ven if  our  hearts  are  but  there.  So,  on  the  other  hand, 
if  there  be  not  a  devotional  spirit ;  if  the  heart  has  been  ab- 
sorbed in  the  world ;  how  certainly  will  the  conversation 
savor,  even  on  the  Sabbath,  of  the  things  which  are  "  seen 
and  temporal." 

There  is  perhaps  no  one  point  on  which  Christians  are 
more  habitually  deficient,  than  in  a  conscientious  abstinence 


CONVERSATION.  83 

on  the  Lord's  day  from  all  secular  and  unprojitahle  dis- 
course.  How  few  are  found,  who  exhibit  in  this  respect, 
an  unblemished  deportment !  Is  it  impossible  to  keep  in 
view  the  sacredness  of  the  day,  and  so  to  order  our  conver- 
sation that  it  shall  harmonize  strictly  with  its  holy  design  ? 
Can  we  not  make  even  a  Sabbath-day's  journey  towards 
heaven,  without  like  Lot's  wife,  casting  a  backward  look 
to  the  city  of  destruction  ? 

But  we  are  very  apt  to  tempt  each  other  into  the  sin  of 
Sabbath  desecration.  If  an  individual  feels  more  than  or- 
dinarily disposed  to  muse  on  things  divine  ;  if  pious  thoughts 
are  getting  hold  of  the  mind,  and  he  seems  to  be  rising  into 
the  region  of  holy  contemplation,  he  is  almost  sure  to  meet 
with  some  one  who  will  drag  him  back  again  to  grovelling 
themes.  Some  person  less  affected  with  seriousness,  or 
positively  imbued  with  its  opposite,  will  ask  a  question  or 
throw  in  a  remark  calculated  to  drive  away  or  to  chill  his 
devotional  feelings. 

Here,  for  example,  is  Gratus,  who  strives  to  keep  his 
mind  and  tongue  properly  employed  on  the  Lord's  day  ; 
and  in  general  he  is  quite  successful.  He  has  enjoyed  many 
happy  Sabbaths  which  have  proved  to  him  a  foretaste  of 
the  eternal  rest.  At  night  he  has  been  able  to  review  the 
day's  privileges  with  but  few  ^^  compunctious  visitings ;" 
and  he  seeks  his  peaceful  pillow  with  grateful  recognition 
of  the  divine  mercy.  But  his  friend  Lentus  arrives  and 
proposes  to  spend  the  Sabbath  as  a  guest  in  his  family. 
Now  there  is  a  wide  difference  between  these  two  charac- 
ters. The  one  is  habitually  serious,  and  aims,  on  the  Sab- 
bath especially,  to  grow  in  every  christian  grace  and  vir- 
tue. The  other,  as  his  name  imports,  is  a  careless  profes- 
sor, and  he  thinks  more  and  talks  more  of  the  business  of  the 
world  and  of  the  news  of  the  day,  than  of  the  things  of  relig- 


84  BOOK  FOR  THE  SABBATH. 

ion.  It  is  easy  to  see  that  Gratus  and  his  guest  will  not  strike 
the  same  chord  on  the  Sabbath,  however  they  may  accord  on 
other  days.  Lentus  finds  the  constant  recurrence  of  relig- 
ious duties  in  the  family  of  his  friend  an  unpleasant  draft  upon 
his  time,  part  of  which  he  had  hoped  to  spend  in  social  re- 
laxation, and  in  conversation  not  strictly  serious.  There  is 
an  awkwardness  and  constraint  about  him  which  show  that 
he  has  not  been  accustomed  to  so  scrupulous  an  observance 
of  the  day.  He  is  constantly  edging  in  some  remark  which 
savors  of  ihe  world;  or  which,  if  replied  to,  must  lead  on 
the  discourse  to  forbidden  subjects.  He  is  willing  to  talk 
ahout  religion,  but  must  be  excused  from  any  discourse 
touching  upon  christian  experience,  or  which  presses  home 
upon  the  conscience,  the  obligations  of  the  divine  law. 

How  difficult  is  it,  in  such  a  man's  company,  to  keep  the 
discourse  on  profitable  or  even  allowable  themes.  So  Gra- 
tus finds  it ;  and  he  is  pained  and  surprised  upon  finding, 
that  under  the  influence  of  politeness  to  his  guest  he  is  ever 
and  anon  sliding  into  conversation  wholly  irrelevant,  and 
directly  calculated  to  lead  the  mind  away  from  God. 

This  is  but  one  instance  of  that  unprofitable  kind  of  in- 
tercourse which  may  take  place  among  professors  of  reli- 
gion, where  the  tendency  is  to  dishonor  God,  and  to  lose 
the  advantages  of  the  day  of  rest.  How  necessary  that 
each  one  should  guard  well  his  thoughts  and  his  speech ; 
and  how  important — where  there  is  a  family — that  its  in- 
fluential members  should  give  such  a  tone  to  conversation 
as  shall  ensure  a  profitable  or  at  least  an  innocent  current 
of  discourse  !  Much  depends  on  the  head.  Let  the  father 
or  mother  look  well  to  this  point,  for  it  is  almost  certain, 
that  as  their  example  and  influence  are,  so  will  be  the  de- 
portment of  their  household.  By  a  little  attention  and  fore- 
thought, they  may  secure  this  hallowed  season  from  that 


CONVERSATION.  85 

species  of  desecration  whicii  vain  and  worldly  conversation 
brings,  and  may  make  it  the  occasion  of  permaaent  moral 
impressions. 

The  sin  of  Sabbath  violation  from  worldly  conversation 
is  so  prevalent,  that  if  might  be  difficult  to  find,  even  among 
Christians,  the  man  who  should  "  cast  the  first  stone."  Our 
consciences  however  need  to  be  apprised,  that  the  common- 
ness of  a  sin  has  no  tendency  to  diminish  its  guilt ;  and  if  it 
be  a  fact  that,  in  this  respect,  all  are  criminal,  a  general  re- 
pentance and  a  general  reformation  ought  instantly  to 
ensue.  I 

When  the  inhabitants  of  a  country  town  meet  at  the  vil- 
lage church,  they  should  consider,  that  the  object  of  their 
assembling  is  to  honor  God  in  the  observance  of  his  sacred 
institutions.  In  obedience  to  his  command,  they  convene 
to  hear  his  word  dispensed ;  but  in  doing  this,  they  have 
not  discharged  all  their  obligations.  The  law  runs,  "  re- 
member the  Sabbath  day  to  keep  it  holy."  Now  if  they 
make  a  convenience  of  this  day,  by  appropriating  the  in- 
tervals of  worship  to  mere  secular  conversation,  they  di- 
rectly violate  a  divine  precept.  I  make  these  remarks  be- 
cause it  is  sometimes  the  case,  that  the  occasion  of  meeting 
at  the  house  of  God  is  seized  upon  as  a  good  opportunity 
to  inquire  into  the  state  of  the  crops  ;  the  prices  of  provi- 
sions ;  and,  it  is  said,  even  to  chaffer  respecting  cattle  and 
produce. 

It  is  sincerely  to  be  regretted,  if  any  professor  of  piety 
should  have  been  guilty  of  thus  turning  the  Lord's  day  into 
a  day  of  merchandize.  Should  this  prove  to  le  the  case  in 
any  instance  ;  let  that  professor  call  to  mind  what  the  Sa- 
vior said  and  did  on  a  memorable  occasion,  in  which  a 
like  guilt  had  been  incurred.  Whh  holy  indignation  he 
entered  the  temple,  and  with  a  scourge  of  small  cords, 
8 


86  BOOK  FOR  THE  SABBATH. 

drove  out  those  who  were  engaged  in  merchandize,  saying, 
"  It  is  written,  My  house  shall  be  called  the  house  of  pray- 
er ;  but  ye  have  made  it  a  den  of  thieves."  Though  we 
may  not  go  to  the  length  of  actually  exchanging  commodi- 
ties on  this  day,  yet  if,  in  the  spirit  of  the  world,  we  con- 
verse about  such  exchanges,  we  are  guilty  of  desecrating 
the  Sabbath,  as  truly  as  was  the  mercenary  Jew  of  polluting 
the  temple. 

How  much  better  on  this  holy  day — when  neighbors 
meet  to  worship  God — to  converse  on  appropriate  themes ! 
Let  the  discourse  just  preached  be  the  topic  of  conversa- 
tion ;  and  inquire  not  merely  how  it  was  liked,  but  in  what 
respects  it  may  be  practically  improved.  Let  some  por- 
tion of  the  interval  be  occupied  in  reading  the  Scriptures, 
in  exhortation  and  in  prayer.  At  all  events,  let  not  the 
world  be  the  topic  ;  nor  let  God  be  robbed  of  those  hours 
which  he  has  appropriated  to  himself;  and  for  the  abuse 
of  which  we  must  all  account  to  him  at  his  bar. 

The  merchant  finds  it  difficult  to  keep  his  thoughts  away 
from  business  on  the  Lord's  day.  He  drives  the  trade  with 
intensity  of  zeal  for  six  days  of  the  week.  The  impetus 
upon  his  soul  is  so  great,  that  the  Sabbath  can  scarcely  ar- 
rest it.  Hence  he  will  be  tempted  to  look  at  a  price-cur- 
rent ;  or  to  catch  any  flying  rumor  of  the  fluctuations  in 
trade  ;  and  more  or  less  to  converse  on  these  topics  ;  not 
so  freely,  it  is  true,  as  on  other  days,  yet  so  as  to  make 
conscience  mutter  her  note  of  disapprobation.  How  much 
Sabbath  violation  of  this  kind  is  practiced,  I  leave  those  to 
judge  who  are  most  conversant  with  the  business  of  the 
world.  Can  a  christian  merchant  reasonably  expect  to 
prosper,  if  he  will  not  revere  the  command  of  Heaven  ? 
Let  him  take  his  stand  against  all  Sabbath  desecration. 
When  he  locks  his  store  or  office  on  Saturday  evening,  let 


CONVERSATION.  87 

him  lock  his  heart  and  mind  against  all  earthly  cares,  and 
abstain  in  word  as  well  as  deed  from  violating  the  fourth 
commandment. 

Politics  is  a  fruitful  source  of  Sabbath  violation  ;  not 
merely  in  ihe  papers  which  are  published  on  that  day,  and 
by  public  bulletins  which  invite  the  inspection  of  the  citi- 
zens ;  but  in  thinking  and  in  conversing  about  the  persons 
and  events  connected  with  it.  It  is  to  be  hoped  that,  whatev- 
er may  be  the  practice  of  other  men,  Christians  will  not  in- 
dulge in  this  sort  of  discourse  on  the  Lord's  day.  There 
is  perhaps  no  subject  more  exciting,  nor  any  which  is  more 
constantly  thrust  upon  the  attention.  Some  pious  men  feel 
it  to  be  their  duty,  as  good  citizens,  to  take  an  active  part 
in  this  subject.  We  object  not  to  this ;  yet  we  must  say, 
if  it  be  pursued  with  ardor,  there  is  danger  that  the  image 
of  Csesar  may  dim  if  not  obliterate  the  image  of  God.  But 
politics  as  a  subject  of  thought  and  of  conversation  must 
be  confined  at  least  to  the  six  secular  days  of  the  week. 
On  the  Sabbath  we  must "  render  unto  God  the  things  that 
are  God's."  The  time  is  holy,  and  he  has  demanded  of  us 
its  entire  consecration  to  his  service.  Whatever  therefore 
be  our  interest  on  the  subject  of  politics,  it  must  not  be  al- 
lowed to  invade  the  day  which  is  sacred  by  God's  com- 
mand, and  which  should  be  employed  wholly  in  works  of 
heavenly  charity. 

We  might  mention  other  topics  of  discourse  which  are 
apt  to  insinuate  themselves,  to  our  spiritual  disadvantage ; 
such  as  the  current  news  of  the  town — conversation  on  per- 
sonal character,  savoring  often  of  censoriousness — criti- 
cisms on  the  dress  or  appearance  of  our  fellow  worship- 
pers— plans  of  business  or  of  pleasure  for  succeeding  days 
of  the  week  ;  all  of  which,  are  directly  adverse  to  our  spir- 
itual-improvement, and  are  manifestly  a  breach  of  the 

■■V  *>'  (yg  THr;     ">F\' 


88  BOOK  FOR  THE  SABBATH. 

fourth  commandment.  There  is  surely  time  enough  on 
other  days  for  such  conversation  ;  and  not  too  much  time 
on  the  Sabbath  for  that  which  is  strictly  spiritual.  The 
book  of  providence  and  of  grace  furnish  noble  and  inex- 
haustible themes,  not  only  for  solitary  reflection,  but  for 
social  converse.  The  glories  of  creation — the  great  work 
of  redemption — the  resurrection  of  Jesus — divine  provi- 
dence, especially  in  its  bearings  on  our  own  history  and 
that  of  our  families, — the  preached  word — the  heavenly 
rest — in  fine,  the  facts,  doctrines,  and  precepts  of  the  Bi- 
ble are  so  many  fruitful  topics,  on  which,  if  the  heart  be  in 
tune,  we  may  dwell  with  mutual  delight  and  edification. 
Let  us  then  imitate  the  disciples  who,  on  their  way  to  Em- 
maus,  talked  of  the  Savior;  and  we  may  then  hope  that — 
as  in  their  case — Jesus  will  himself  draw  nigh,  and  impart 
to  us  the  knowledge  of  his  truth,  and  reveal  to  us  the  glories 
of  his  risen  person. 


CHAPTER  XI. 

DOING  GOOD  ON    THE  SABBATH  DAY. 

"  It  is  lawful,"  said  Christ,  "  to  do  good  on  the  Sabbath 
day."  From  this  we  perceive,  that  it  is  a  season  not  merely 
for  the  reception^  but  also  for  the  communication  of  good. 
Works  of  charity  are  peculiarly  appropriate  on  this  day. 

Whilst  Christians,  therefore,  should  use  the  Sabbath  as  a 
season  of  rest  from  the  cares  and  business  of  life,  and 
should  so  attend  upon  the  duties  of  the  closet  and  the  sanc- 
tuary, as  to  secure  the  blessings  which  the  day  is  designed 
to  impart ;  they  should  not  forget,  that  their  great  exemplar 


DOING  GOOD  ON  THE  SABBATH.  0» 

went  about  doing  good  ;  and  that  provided  the  opportunity 
is  presented,  he  expects  us  in  this  respect  to  be  his  fol- 
lowers. 

Some,  we  admit,  are,  by  the  providence  of  God,  so  situ- 
ated as  to  exempt  them  in  a  great  measure  from  this  obliga- 
tion ;  and  they  are  hence  called  upon  to  make  doubly  sure 
their  own  salvation.  Still  how  few  can  plead,  that  on  this 
day,  they  have  nehher  the  ability  nor  the  opportunity  to  do 
good.  Can  they  not  pray  for  others  ?  Is  there  not  some  one 
near  them  over  whom  they  have  influence,  and  who,  through 
their  example  or  advice  may  be  induced  to  hallow  the  day  ? 
It  is  a  season  well  suited  to  such  benevolent  efforts.  Men 
are  taken  off  from  their  ordinary  pursuits.  The  interval  is 
calculated  to  induce  a  serious  tone  of  feeling.  It  is  a  pause 
amid  the  stirring  events  of  life  ;  and  how  few  but  must  feel 
within  them,  at  such  a  season,  some  pulsations  of  moral 
sensibility  ! 

Take  the  careless  sinner  into  your  affectionate  consid- 
eration on  this  day.  If  he  is  near  your  person  or  under 
your  roof,  he  is  there  by  the  arrangement  of  Providence  ; 
and  there  can  be  no  time  more  favorable  for  benefitting  him. 
You  may  then  offer  in  his  behalf  )^our  prayers,  suppli- 
cating that  the  word  of  God  may  reach  his  heart  and 
bring  him  to  repentance.  You  may  discreetly,  yet  faithful- 
ly counsel  him  in  relation  to  his  best  interests.  Have  you  a 
book  well  adapted  to  fix  his  attention  and  lead  his  thoughts 
to  God  ?  Lend  it  to  him,  and  you  will  then  have  an  oppor- 
tunity to  converse  with  him  in  relation  to  its  contents. 

How  much  good  might  be  done,  if  Christians  had  more  of 
the  spirit  of  doing  good  !  How  many,  now  far  oflT,  might, 
with  suitable  efforts,  be  brought  under  the  means  of  grace  ! 
Here,  for  example,  is  a  church  in  a  dense  population,  yet 
how  thinly  attended  !  Why  is  this  ?  Why  are  hundreds 
8* 


90  BOOK  FOR  THE  SABBATH. 

wandering  in  the  streets,  or  violating  the  day  by  excursions 
of  pleasure  ?  Is  it  impossible  to  turn  their  feet  unto  God's 
testimonies  ?  Can  nothing  be  done  to  save  these  precious 
but  perishing  souls  ?  Suppose  the  people  of  God  were  to 
say,  that  no  personal  labor  on  their  part  should  be  wanting 
to  bring  them  under  the  means  of  grace.  Suppose  every 
member  of  the  church  should  feel  it  to  be  his  duty  to  se- 
cure the  attendance  of  some  one  or  more  who  have  not 
hitherto  frequented  the  sanctuary ;  and  that  with  this  ob- 
ject in  view,  Christians  should  spread  themselves  as  far  as 
possible  over  the  careless  portion  of  the  community,  per- 
suading them  to  keep  the  Sabbath  and  to  visit  the  sanctuary. 
Can  we  calculate  the  good  which  might  ensue  ?  "  Go  out," 
said  our  Lord  to  his  disciples, "  into  the  highways  and  hedges 
and  compel  Ihem  to  come  in,  that  my  house  may  be  filled.'* 
In  the  spirit  of  this  command,  and  with  love  to  Christ  and 
souls,  let  Christians  labor  in  every  lawful  and  proper  way 
to  induce  the  Sabbath  violator  to  seek  the  house  of  God. 
Let  the  work  become  general,  and  "  the  ways  of  Zion,"  we 
have  reason  to  believe,  would  no  longer  "  mourn ;"  nor 
would  there  be  so  few  to  attend  upon  "  her  solemn  feasts." 

There  is  one  field  of  exertion  which  God  has  furnished  be- 
lievers, and  especially  the  younger  church-members,  which 
promises  an  abundant  harvest.  Almost  every  congrega- 
tion at  the  present  day,  has  its  Sabbath -school.  Here  is 
good  ground  wherein  the  precious  seed  may  be  cast.  Here 
a  whole  generation  may  be  trained  for  heaven.  Will  any 
stand  idle,  while  the  streets  or  lanes  can  furnish  him  with 
immortal  minds  in  all  the  waste  and  barrenness  of  nature  ? 
Will  he  fold  his  arms  and  cry  "  no  man  hath  hired  me," 
when  Jesus  says  to  him,  "  the  poor  ye  have  always  with 
you  ;  feed  my  ^dmbs .?" 

This  work,  it  is  true,  cannot  be  done,  but  at  some  ex- 


DOING  GOOD  ON  THE  SABBATH.  .91 

pense  of  ease  and  of  labor.  The  faithful  teacher  must  ex- 
pect weariness  and  painfulness.  He  must  forego  some  of 
the  privileges  and  personal  comforts  which  others  on  the 
Sabbath  enjoy  ;  but  let  him  neither  faint  nor  grow  weary. 
The  cross  which  he  bears  is  for  the  sake  of  Jesus  and  of 
souls ;  and  though  at  times,  it  may  press  hard,  yet  the 
consolation  of  laboring  for  such  a  master  and  in  such  a 
cause,  must  surely  over-balance  the  temporary  fatigue  and 
deprivation.  Every  young  Christian  should  claim  a  place 
in  this  department  of  labor,  and  should  strive  by  the  help 
of  God,  to  bring  the  youth  under  his  care  to  a  saving  know- 
ledge of  the  Redeemer. 

The  domestic  circle  is  a  fine  field  of  usefulness ;  and  the 
parent  or  guardian  who  is  the  centre  of  this  circle  may  do 
much  on  the  Sabbath  to  "  bless  his  household."  Besides 
affording  them  facilities  for  attending  upon  the  private  and 
public  services  of  religion,  he  may  himself  instruct  them  in 
the  doctrines  and  precepts  of  the  gospel.  A  prayerful  and 
systematic  attention  to  this  department  of  duty  will,  I  had 
almost  said,- insure  the  salvation  of  his  house. 

High  above  all  other  means  of  usefulness  stands  the  sa- 
cred ministry.  The  Sabbath  is  the  great  working  day  of 
God's  servants.  Then  must  they  put  in  the  sickle.  It  is 
no  day  of  rest  to  them  :  but  the  labor  is  sweet  if  done  for 
Christ ;  and  the  anticipated  plaudit,  "  well  done,  good  and 
faithful  servant,"  should  sustain  them  amid  toil  and  dis- 
couragement ;  whilst  they  remember,  that,  hard  as  they  are 
now  called  to  labor,  eternity  will  be  long  enough  to  rest  in ; 
when  they  shall  enjoy  a  Sabbath  that  shall  be  without  wea- 
riness and  without  end. 


.  •  BOOK  FOR  THE  SABBATH. 


CHAPTER  XII. 


SABBATH   EVENING. 


As  the  day  of  rest  declines,  and  "  the  sweet  evening 
cometh  on,"  what  are  the  reflections  which  should  occupy 
the  nnind  ?  If  we  have  visited  the  house  of  God,  can  we 
forbear  to  recollect  the  truths  which  have  been  discussed 
or  enforced  ?  Bring  the  meditative  powers  then  to  bear 
upon  them,  and  with  accompanying  prayer,  eadeavor  to 
render  permanent  any  good  impressions  which  may  have 
been  made. 

Let  the  Christian  enter  his  closet  and  shut  the  door  ;  and 
there,  as  in  the  sight  of  God,  let  him  preach  over  to  his 
heart  and  conscience  the  subjects  which  have  been  pre- 
sented. Were  this  plan  generally  adopted,  how  powerful 
would  be  its  influence  over  the  whole  succeeding  week  ! 
But  alas,  there  is  reason  to  fear  that,  in  general,  sermons 
are  heard  too  much  in  the  spirit  which  an  apostle  condemns, 
when  he  says,  "  beholding  our  natural  face  in  a  glass,  we 
go  away  and  forget  what  manner  of  persons  we  are."  Yes, 
we  almost  forget,  ere  the  Sabbath  sun  has  sunk  beneath 
the  horizon.  The  world,  in  many  instances,  comes  knock- 
ing for  admission,  before  the  tolling  bell  has  sounded  its 
curfew  and  signified,  that  the  public  exercises  of  the  day 
are  ended. 

What  more  appropriate  season  can  there  be  for  devotion, 
than  the  Sabbath  evening  ?  Then,  it  is  to  be  presumed,  the 
soul  has  been  enabled  to  shake  off*  some  of  her  earthly  clogs, 
and  to  plume  her  pinions  for  an  upward  flight.  The  ten- 
dency of  all  that  has  been  heard  is,  to  bring  eternity  to  view 
and  to  thrust  back  from  the  thoughts  the  obtrusive  world. 


SABBATH    EVENING.  96 

In  many  instances,  a  new  innpulse  toward  heaven  is  given, 
and  the  christian  graces  are  quickened  into  strength  and 
activity.  How  important  then  to  seize  the  favorable  mo- 
ment, for  securing  the  advantages  which  the  day  and  its 
services  have  giverf !  Shall  we  relax  our  efforts  when  the 
earnest  of  victory  is  bestowed  ?  Shall  we  suffer  the  world 
to  steal  away  our  thoughts  from  heaven  just  as  they  have 
got  within  the  precincts  of  its  bright  portals  .?  A  quaint 
but  excellent  author  observes,  "  there  are  many  like  those 
soldiers  who  are  victorious  in  the  day,  but  lose  all  at  night 
through  their  security  and  sloth.  They  do  not  watch  and 
stand  to  their  arms,  but  suffer  the  enemy  to  surprise  them, 
to  break  up  their  quarters  and  spoil  their  tents,  when  they 
are  secure,  dreaming  of  no  hazard.  Many  are  like  Hanni- 
bal, that  knew  better  how  to  obtain  a  victory  than  how  to 
improve  it  when  got.  Watch  then  against  the  devil,  the 
world,  and  your  own  hearts,  and  beware  of  losing  at  night 
what  you  gained  through  the  day." 

There  is  need  of  such  an  exhortation,  as  all  must  admit 
who  have  noticed  their  peculiar  feelings  and  temptations 
towards  the  close  of  the  Sabbath.  Not  unfrequently  is  the 
bodily  frame  exhausted,  from  the  fixed  position,  for  so  great 
a  length  of  time,  which  the  hearing  of  two  or  three  dis- 
courses requires,  and  there  is  therefore  a  natural  reaction 
disposing  us  to  indulge  the  flesh  instead  of  bracing  our  ef- 
forts anew  in  the  work  of  private  devotion.  The  mind  also, 
tasked  to  the  consideration  of  new  and  perhaps  exciting 
subjects,  manifests  a  similar  tendency  to  relaxation.  Hence, 
towards  the  close  of  the  day,  Christians  should  watch  lest 
Satan  get  an  advantage  of  them,  and  they  thus  lose,  by  in- 
dulgence, the  spiritual  benefits  of  the  Sabbath. 

The  evening  of  the  sacred  day  should  find  us  nearer  to 
heaven  than  we  were  in  the  morning,  and  better  fitted  to 


94  BOOK  FOR  THE    SABBATH. 

engage  in  its  hallowed  employments.  It  marks  a  weekly 
stage  in  our  pilgrimage,  and  is  like  the  welcome  resting- 
place  .to  the  weary  traveller.  The  supposition  is  that  our 
spirits  have  been  greatly  refreshed  and  our  christian  zeal 
animated  ;  that  we  have  "  drank  of  the  brook  in  the  way," 
and  so  have  "  lifted  up  our  head."  As  the  shadows  of  this 
blessed  day  gather  over  us,  and  the  soft  twilight  —  doubly 
calm  on  this  delightful  evening  — invites  us  to  meditation, 
let  us  ascend  in  our  contemplations  to  the  eternal  rest, 

<•  Where  the  assembly  ne'er  breaks  up, 
The  Sabbath  never  ends." 

How  often  does  the  pious  heart  groan  over  the  burden 
of  the  flesh  !  The  Sabbath  evening  may  find  the  Christian 
wearied  in,  but  never  wearied  of,  the  service  of  his  Master. 

The  tired  body  demands  the  repose  of  sleep.  But  will 
it  always  be  so .?  O  no  ;  there  is  an  hour  of  liberation 
hastening  on,  when  the  flesh  will  no  longer  drag  down  the 
spirit ;  when  a  sense  of  weariness  will  never  again  be  felt, 
nor  the  necessity  for  muscular  relaxation  exist;  when  the 
soul,  strengthened  for  the  work  in  which  it  is  to  be  forever 
envployed,  will  put  forth  its  active  energies  in  the  uninter- 
rupted worship  of  Jehovah.  How  wide  is  the  contrast  be- 
tween the  cold  and  feeble  service  which,  in  our  best  frames, 
we  are  able  to  pay  to  God  here  on  earth,  and  that  seraphic 
glow  of  spirit  which  we  shall  feel  and  exhibit  when  we 
mingle  in  the  choirs  of  heaven,  and  enjoy  a  full,  and  direct 
vision  of  God  and  the  Lamb. 

"  Tliine  earthly  Sabbaths,  Lord,  we  love  ; 

But  there's  a  nobler  rest  above  ; 
To  that  our  longing  s  )uls  aspire, 

With  cheerful  hope  and  strong  desire, 


SABBATH  EVE.^ING.  95 

No  more  fatigue  —  no  more  distress  ; 

Nor  sin  nor  death  shall  reach  the  place  ; 
No  groans  shall  mingle  with  the  songs 

Which  warble  from  immortal  tongues. 


y^  Sahhath  Evening  in  the  Family. 

'  It  Is  highly  important,  on  the  Sabbath  evening,  where 
there  is  a  family,  that  something  like  a  formal  review  of 
the  day's  privileges  and  occupations,  should  take  place. 
Some  hour  should  be  selected  most  convenient  to  the  mem- 
bers of  the  household,  in  order  that  all  may  be  in  their 
place  ;  and  the  exercises  should  be  conducted  with  special 
reference  to  their  spiritual  improvement.  Besides  reading 
the  Scriptures,  it  may  be  proper,  on  this  occasion,  to  advert 
to  the  instructions  of  the  pulpit  —  to  call  up  the  text  — to 
inquire  how  much  of  the  discourse  has  been  understood, 
and  what  impressions  have  been  made  upon  the  mind.  It 
is  a  favorable  opportunity  to  elicit  the  feelings,  and  to  meet 
them  with  such  remarks  and  exhortations  as  may  seem  to 
be  demanded.  Who  can  say  but  that  an  arrow  has  been  lodg- 
ed in  the  secret  soul  1  The  very  first  inquiry  has  sometimes 
revetiled  the  interesting  fact,  that  the  sinner  was  under  con- 
viction ;  and  that  he  needed  only  a  single  word  to  call  forth 
a  full  expression  of  his  anxiety*  It  is  possible  that  some 
member  of  the  family  has  for  the  first  time  been  led  to  give 
ear  to  the  gospel  message  ;  and  as  the  inquiry  passes 
round,  "  Who  hath  believed  the  report  V'  some  one  may 
answer  favorably.  Or,  there  may  be  doubts  and  difficul- 
ties on  the  mind  as  to  certain  parts  of  the  discourse  ;  and  a 
natural  diflSdence  to  speak  on  the  subject  may  induce  the 
individual  to  brood  over  them  in  secret ;  when,  if  he  were 
distinctly  interrogated,  he  might  state  them  and  so  have 
them  resolved. 


96  BOOK  FOU  THE  SABBATH. 

This  family  inquiry-meeting,  if  it  may  be  so  called, 
should  aim  at  ascertaining  each  individual's  feelings,  in  view 
of  the  religious  privileges  just  enjoyed.  If  any  serious  im- 
pressions are  made,  then  is  the  time  to  deepen  them  ;  or  if 
opposition  to  the  truth  is  manifested,  there  is  the  place  to 
meet  it  with  such  explanations  and  appeals  as  the  case  may 
require. 

By  such  a  course  as  we  recommend,  the  head  of  a  house 
has  the  opportunity  under  God,  of  exerting  a  very. salutary 
influence.  Were  the  practice  to  become  general,  the  shy- 
ness on  religious  subjects  manifested  by  children  towards 
their  parents  would  no  longer  exist.  The  child  would  not, 
as  is  often  the  case,  seek  the  advice  of  a  stranger  in  prefer- 
ence to  that  of  his  parent ;  but  would  be  quick  to  unbosom 
himself  to  one  so  near  in  affection,  and  who  had  already 
manifested  so  deep  an  interest  in  his  spiritual  welfare. 

Serious  impressions,  amounting  sometimes  to  conviction 
of  sin,  have  been  made  on  young  minds  by  the  Sabbath  ex- 
ercises, but  for  want  of  just  such  inquiries  and  counsels,  they 
have  gone  off  like  the  "  morning  cloud  or  the  early  dew." 
Had  they  been  deepened  by  the  family  inquiry-meeting  ; 
had  the  well-known  voice  of  parental  love  searched  them 
out  and  applied  the  proper  instructions,  who  can  say  that 
they  might  not  have  issued  in  conversion  ?  But  alas,  the 
Sabbath  solemnity  was  succeeded  by  the  clamors  of  the 
world  and  the  calls  of  pleasure,  and  these  duvvningsof  good 
in  the  soul  were  soon  extinguished. 

There  is  not,  this  side  of  heaven,  a  moral  picture  more 
truly  beautiful  than  a  pious  family  arranged  on  Sabbath 
evening  for  the  closing  exercise  of  the  day.  With  patri- 
archal dignity  the  father  takes  his  place  as  the  constiluted 
high  priest  of  his  house.  In  him,  religion  has  wrought  her 
silent  triumphs,  and   his  very  countenance  bespeaks  the 


SABBATH  EVENING.  97 

peace  which  reigns  within.  On  the  Sabbath  especially  he 
seems  to  wear  the  aspect  of  heaven.  Like  Moses  after 
communing  on  the  mount  with  Jehovah,  he  shows  an  un- 
wonted brightness  of  countenance.  Around  him  gather  a 
group  of  well-instructed  minds,  and  not  seldom  arrayed  like 
himself  in  the  "  beauties  of  holiness."  His  prayers  and 
counsels  have  not  been  in  vain.  His  faith  and  works  have 
spoken  to  their  hearts  ;  and  God  has  fulfilled  to  him  the 
promise  of  Abraham,  in  spiritual  blessings  descending  upon 
his  offspring.  From  the  youngest  —  who  is  nestling  close 
by  the  mother's  side  —  to  the  oldest,  whose  example  has 
won  the  respect  of  the  less  experienced  members  of  the 
house,  all  are  intent  on  the  solemn  business  before  them. 
A  sacred  stillness  reigns.  The  Scriptures  having  been  read, 
and  the  signal  given  for  prayer,  all  bow  together  before 
God,  to  acknowledge  His  mercies,  to  confess  their  sins, 
and  to  implore  His  continued  favor  and  protection.  Is  not 
this  a  spectacle  for  angels  as  well  as  for  men  ?  Must  not 
those  interested  witnesses  of  our  moral  condition  feel  in 
view  of  it,  as  if  the  curse  which  fell  on  man  and  deprived 
him  of  Eden,  is  gloriously  counteracted  by  the  grace  which 
produces  such  a  picture  as  this  ? 

What  a  contrast  is  presented  by  many  an  ungodly  fam- 
ily ?  There  neither  the  morning  nor  the  evening  sacrifice 
ascends  to  heaven.  The  Sabbath  is  closed  without  even  so 
much  as  a  recognition  of  their  dependence  on  divine  good- 
ness. Glad  when  its  restraints  are  over,  they  rush  with  ac- 
celerated speed  into  the  world.  Dreadful  is  the  condition 
of  those  families  who  keep  not  the  Sabbath  and  who  call 
not  upon  God.  Should  this  meet  the  eye  of  an  ungodly 
parent,  who  never  leads  his  household  to  the  throne  of 
grace,  let  me  remonstrate  a  moment  with  him.  Is  it  not 
high  time  to  consider  your  responsibilities  and  to  com- 
9 


98  BOOK  FOR  THE  SABBATH. 

mence  training  up  your  family  for  heaven?  First,  ob- 
tain for  your  own  soul,  the  requisite  grace.  You  must 
know  God  yourself^  in  order  to  lead  your  children  and  de- 
pendents to  know  Him.  You  must  reverence  his  Sabbaths, 
or  your  offspring  will  be  likely  to  trample  every  sacred  ob- 
ligation under  foot.  You  must  set  up  the  family  altar.  It 
is  not  enough  that  you  attend  church ;  God  must  be  wor- 
shipped in  your  family.  Religion  must  sanctify  the  domes- 
tic circle,  or  both  yourself  and  the  dear  objects  of  your  love 
may  be  lost  forever.  Is  the  Sabbath  closing  upon  you  ? 
Have  you  heard  the  renewed  warning  ?  Why  then  will 
you  not  at  once  begin  to  serve  God  and  keep  his  command- 
ments ?  Why  will  you  not  now  —  for  the  first  time  —  bow 
your  knees  before  your  long-neglected  Benefactor,  and 
strive  even  at  this  late  hour  to  obtain  salvation  for  yourself 
and  for  your  household  ?  Soon  the  day  of  mercy  will  be 
gone.  You  and  your  children  will  soon  be  at  the  bar  of 
eternal  judgment.  Oh,  what  an  account  must  you  render, 
if  you  have  lived  and  died  an  ungodly  parent,  and  trained 
to  the  same  ruin  the  immortal  souls  committed  to  your 
care. 


TRAVELLING  ON  THE  SABBATH. 


CHAPTER  XIII. 

'SABBATH  VIOLATIONS. 

Travelling  on  the  Lord's  day ;  its  commonness  and 
criminality. 

It  has  come  to  pass,  in  many  instances,  that  men  of  busi- 
ness, and  the  votaries  of  pleasure  actually  make  their  cal- 
culations to  travel  on  the  Lord's  day,  with  a  view  of  saving 
time  which,  as  they  imagine,  would  otherwise  be  unem- 
ployed. 

Every  facility  is  offered  to  accommodate  their  wishes, 
and  even  to  tempt  them  to  carry  on  this  crusade  against 
a  divine  institution.  Almost  all  our  great  thorough-fares 
are  now  open  to  Sabbath  travelling.  The  stage  horn  is 
pealing  its  note  of  invitation — the  steamboat  bell  is  ringing 
— crowds  of  passengers  are  hurrying  to  and  fro — the  rail- 
road car*  is  thundering  along  its  track,  or  sending  the  spite- 
ful hiss  of  its  steam  into  the  pained  ears  even  of  God's  wor- 
shippers. What  a  scene  for  a  christian  land !  Can  we 
reasonably  expect  the  insulted  Deity  to  hold  back  his  ven- 
geance from  a  people,  who  bear  the  name  of  Christian,  and 
who  yet  habitually  trample  on  one  of  heaven's  most  impor- 
tant commands  ? 

Many  of  the  lines  of  communication  which  have  been 
opened  between  the  different  and  distant  parts  of  our  land 
trench  upon  a  part  at  least  of  the  holy  Sabbath.     Some  of 

*  It  gives  the  writer  pleasure  to  say,  that  to  the  violation  of  the 
Sabbath  by  rail-roads,  there  are  some  honorable  exceptions  ;  among 
which  he  would  mention,  with  no  small  degree  of  satisfaction,  that 
of  the  "  Hudson  and  Berkshire  rail-road." 


100  '•   BOOK  FOR  THE  SABBATH. 

them  openly  drive  over  the  entire  day  ;  whilst  others  invade 
only  the  beginning  or  the  end  of  it.  In  long  journies  too 
there  is  no  lying  by,  in  order  to  observe  God's  commands  ; 
but  the  vehicle  must  press  on  to  its  destination.  From 
these  circumstances,  there  is  a  strong  temptation  to  over- 
look the  express  command  of  God,  and  to  find  apologies 
for  its  violation.  We  speak  now,  not  merely  of  those  who 
do  not  profess  to  have  the  fear  of  God  before  their  eyes. 
We  are  pained  to  find  that  the  nominally  pious  even  will 
so  often  avail  themselves  of  these  Sabbath  desecrating  ve- 
hicles, to  the  injury  of  their  consciences  and  to  the  dishon- 
oring of  God. 

For  example,  it  is  not  very  uncommon  for  an  individual 
to  make  an  engagement  to  be  in  a  distant  place,  or  to  at- 
tend to  some  business  of  a  public  or  private  nature  at  a  giv- 
en time  ;  when  it  is  plain,  that  the  fulfilment  of  that  en- 
gagement must  necessarily  involve  him  in  the  guilt  of  Sab- 
bath violation.  He  may  feel  justified — or  try  to  feel  so- 
on the  ground  that  any  other  arrangement  would  be  very 
inconvenient  to  him  personally,  or  detrimental  to  his  secu- 
lar interests.  But  if  he  admit  the  principle  that  our  duty 
to  God  is  paramount — and  here  an  express  command  is 
concerned — he  must  see  in  an  instant,  that  his  worldly  ad- 
vancement or  his  personal  convenience  is  not  a  justifying 
plea.  No ; — he  is  bound  never  to  make  an  engaf^ement 
which  shall  bring  upon  his  soul  the  guilt  of  Sabbath  viola- 
lion  ;  and,  in  all  his  contemplated  journies,  he  should  scru- 
pulously calculate  for  the  religious  observance  of  the  Lord's 
day. 

Another  will  console  himself  with  the  idea  that  his 
abridgment  of  sacred  time  is  so  sma//— that  he  barely 
touches  upon  the  beginning  or  the  end  of  it — that  he  is 
enabled  to  be  in  his  place  at  public   worship, — and  he 


Travelling  on  the  sabbath. 


101 


pleads  that  to  him  also,  it  would  be  a  very  great  loss  of 
time,  if  confined  always  in  his  travelling  to  the  exact  hours 
of  the  secular  week.  Hence  even  men  professing  godli- 
ness are  occasionally  found,  carrying  their  business  or 
protracting  their  visits  of  friendship  into  the  close  of  Satur- 
day ;  and  then  embarking  so  as  to  arrive  at  their  homes  on 
the  Sabbath :  or  having  worshipped  God  with  apparent  so- 
lemnity a  part  of  the  day,  they  may  be  seen  stealing  away 
at  night-fall  to  the  steamboat  landing,  and  exhibiting  them- 
selves to  a  scoffing  world  as  violators  of  the  fourth  com- 
mandment. 

It  is  in  vain  to  plead,  that  only  apart  of  the  day  is  desecra- 
ted. If  God  has  said,  that  we  may  violate  a  part,  provided 
we  keep  the  other  part ;  and  if  he  has  designated  what  part, 
then  the  case  will  be  altered.  But  there  is  no  such  dispen- 
sation or  exception.  He  has  hallowed  the  whole  twenly-four 
hours ;  and  if  a  man  trench  voluntarily  upon  the  last  hour 
— tliough  it  may  be  when  half  the  world  are  locked  in 
sleep — he  as  certainly  violates  God's  command,  as  if,  in  the 
face  of  the  whole  community,  he  desecrated  the  very  heart 
of  it.  Besides,  look  at  the  example  of  this  Sabbath  viola- 
ting Christian.  How  many  exulting  eyes  will  fall  upon 
him  !  How  many,  by  the  example  of  this  one  professor, 
will  be  glad  to  sustain  themselves  in  the  habitual  desecra- 
tion of  the  day !  O,  how  does  the  cause  of  piety  bleed  at 
every  pore,  when  such  conduct  is  exhibited  by  those  who 
profess  godliness ! 

But  are  there  no  circumstances,  it  may  be  asked,  which 
justify  us  in  travelling  on  the  Lord's  day  ?  May  we  not  be 
so  situated  as  to  make  it  allowable,  on  the  Sabbath,  to  un- 
dertake or  to  continue  a  journey  ?  It  may  be  said  for  in- 
stance, "  here  is  a  female  placed  under  the  care  of  one 
who  has  not  a  very  nice  conscience  on  this  subject ;  must 
9* 


102  BOOK  FOK  THE  SABBATH. 

she  put  off  her  journey,  or  obstinately  refuse  to  proceed  ?" 
The  case  is  an  urgent  one,  we  admit ;  but  it  is  easy  to  see, 
that  unless  some  other  necessity  than  her  personal  conve- 
nience, or  her  worldly  interest,  or  her  social  engagements 
lies  upon  her,  she  is  bound  to  abandon  this  opportunity  of 
journeying  at  so  great  an  expense  to  conscience  and  to  re- 
ligion. If  there  is  a  probability  that  the  Sabbath  will  be  in- 
cluded in  the  journey,  she  is  bound  either  not  to  go,  or  to 
stipulate  for  its  observance  by  the  way. 

Another  instance  may  be  cited,  in  which  an  individual,  to- 
wards the  close  of  a  journey,  finds  himself  within  a  day's  dis- 
tance from  home.  He  cannot  reach  the  desired  spot  with- 
out invading  a  part  of  the  Sabbath.  His  anxiety  and  affec- 
tion press  him  to  proceed.  What  shall  he  do  ?  Shall  he, 
at  an  expense  of  time  and  money,  pass  the  Sabbath  among 
strangers  ?  We  answer,  unhesitatingly,  yes.  "  He  that 
loveth  father,  or  mother,  son  or  daughter  more  than  me, 
is  not  worthy  of  me."  So  says  our  Lord  to  this  man, 
when  the  conflict  is  between  his  affection  for  his  fam- 
ily and  his  obligation  to  obey  a  divine  command.  In 
this  example  of  self-denial,  his  example  would  be  worth  a 
vast  deal  to  the  cause  of  religion ;  and  when,  after  such 
a  demonstration  of  principle,  he  shall  arrive  at  home,  his 
enjoyment  will  have  the  zest  of  "  a  conscience  void  of  of- 
fence towards  God." 

A  conscientious  christian  man — well  known  to  the  public 
but  now  no  more  on  earth — was,  from  the  nature  of  his 
business,  abroad  over  the  land  a  great  portion  of  his  time. 
He  was  a  truly  devoted  disciple  of  Jesus.  Ascending  the 
Mississippi  in  one  of  the  great  steamers,  he  inquired  of  the 
captain  on  Saturday,  if  he  was  in  the  habit  of  stopping  to 
keep  the  Sabbath  ?  To  the  ears  of  such  a  man,  the  ques- 
tion of  course  sounded  very  strange ;  and  upon  his  answer- 


TRAVELLING  ON  THE  SABBATH.  103 

ing  in  the  negative,  "  Well  then,"  said  the  passenger,  "  you 
will  please  to  set  me  on  shore  at  the  next  landing  place." 
The  captain  remonstrated,  assuring  the  good  man  that  he 
might  be  left  there  a  week  without  the  opportunity  of  get- 
ting on.  Nothing"  moved,  however,  when  once  his  mind 
was  made  up,  on  a  point  of  duty,  he  went  on  shore  ;  and  at 
a  poor  neighborhood  endeavored  to  do  good  and  to  keep 
the  Sabbath.  It  proved  to  him  a  happy  day.  He  trusted 
in  God,  that  some  interposition  in  his  behalf  would  take 
place,  and  his  confidence — as  it  proved — was  not  mis- 
placed. After  a  refreshing  sleep,  he  arose  early  on  Mon- 
day morning;  and  one  of  the  first  sounds  which  greeted 
his  ear,  was  the  bell  of  an  ascending  steamer  announcing 
her  approach  to  the  landing.  "  Blessed  are  they  that  do 
his  commandments." 

Some  have  thought  that,  where  the  business  of  the 
church  demanded  their  presence,  it  is  lawful  and  pro- 
per to  travel  on  the  whole  or  on  a  portion  of  the  Sabbath  in 
order  to  accomplish  it.  Ministers  of  the  gospel  have  some- 
limes  so  agreed  in  relation  to  their  attendance  upon  eccle- 
siastical meetings.  But  will  the  end  sanctify  the  means  ? 
Or  may  religion  be  served  with  one  hand  whilst  she  is  stab- 
bed by  the  other  .^  In  such  a  Sabbath  desecrating  land  as 
ours,  must  uot  the  church  receive  far  more  detriment,  by 
this  Sabbath  travelling,  than  she  can  receive  benefit  by  all 
that  is  subsequently  done  in  her  public  councils?  Can 
God's  ministers  countenance,  by  any  act  of  theirs,  a  sin  so 
prevalent  and  so  ruinous  ?  Let  them,  at  almost  any  sacri- 
fice, avoid  even  the  appearance  of  this  evil ;  for  if  they  are 
lax  in  relation  to  the  observance  of  the  Sabbath,  what  can 
be  expected  of  the  mere  men  of  the  world  ^ 

It  cannot  be  denied,  that  there  are  cases,  in  which  a  jour- 
ney on  the  Sabbath  may  become  necessary  ;  and  then,  the 


104  BOOK  FOR  THE  SABBATH. 

circumstances,  if  known,  will  be  admitted  as  a  justifying 
plea.  But  such  cases  are  rare,  and  they  respect  generally 
some  of  the  severe  dispensations  of  Providence.  It  is  not 
from  these  instances  that  the  cause  of  religion  is  likely  to  suf- 
fer, or  the  Sabbath  violator  to  be  countenanced  in  his  course. 
No  ;  it  is  when  personal  convenience  or  the  pressure  of 
business  induces  the  professor  to  invade  a  part  or  the  whole 
of  the  Lord's  day,  that  the  cause  of  piety  is  so  deeply 
wounded  and  dishonored.  Nor  is  it  very  difficult  for  a 
conscientious  man  to  ascertain  the  occasions  on  which  he 
may  be  justified,  in  travelling  on  the  sacred  day.  Occur- 
ring as  they  do  so  seldom,  and  being  connected  with  a  be- 
nevolent rather  than  a  selfish  motive,  he  can  scarcely  be  at 
a  loss  in  deciding. 

The  importance  of  a  scrupulous  example  on  this  point 
cannot  be  fully  estimated.  In  a  country  where  the  spirit 
of  the  people  is  active  and  restless  almost  beyond  compari- 
son ;  and  where  the  thirst  for  gain  is  as  deep  and  prevalent 
as  in  any  other  in  the  world  ;  it  is  easy  to  perceive,  that  the 
tendency  to  break  over  this  moral  restraint  must  be  very 
powerful.  Will  the  lovers  of  money  and  of  pleasure  be 
likely  to  stop  in  their  impetuous  career,  when  met  by  this 
sacred  barrier  ?  Will  they  not  wish  for  arguments  to  jus- 
tify them  in  their  breach  of  heaven's  law  ?  And  what  more 
potent  argument  can  they  have  or  ask  than  the  fact  that 
some  very  reputable  Christians  are  in  the  habit  of  travelling 
on  the  Lord's  day  ?  As  they  look  around  among  the 
crowd,  if  their  eye  can  detect,  as  a  fellow  passenger,  the 
professor  of  religion,  they  feel  at  once  relieved  of  at  least 
a  part  of  that  secret  misgiving  which  conscience,  even 
though  long  abused,  is  apt  to  create  in  their  guilty  bosoms. 

But  if,  on  the  other  hand,  professors  of  religion  were  nev- 
er known  as  Sabbath  travellers — except  in  cases  of  undoubl- 


TRAVELLING  ON  THE  SABBATH.  -     105 

ed  necessity — how  powerful  would  be  the  influence  of 
their  united  example  !  Then  would  the  whole  responsi- 
bility fall  upon  the  men  of  the  world  ;  and  the  pressure, 
depend  upon  it,  would  be  felt.  Conscience,  no  longer 
weakened  by  the  inconsistent  and  lax  conduct  of  the  pro- 
fessedly pious,  would  be  left  to  administer  her  unmitigated 
reproofs.  Such  an  example  would  do  more  to  rescue  the 
Sabbath  from  wide-spread  desecration  than  any  civil 
enactments  which  could  be  passed.  It  would  speak  a  lan- 
guage which  the  public  conscience  would  be  quick  to  un- 
derstand. If  among  the  entire  company  of  Sabbath  viola- 
ting passengers  in  coach  or  steamboat  not  one  could  be  found 
who  was  a  christian  professor,  it  would  take  out  of  the 
mouth  of  the  wicked  at  least  one  scornful  interrogatory, 
"  what  do  ye  more  than  others  ?"  It  would  show,  that,  in 
point  of  practical  morality,  there  was  a  difference.  It  would 
stamp  their  own  conduct  as  Sabbath-breakers  with  manifest 
unlawfulness.  And  if,  in  addition  to  this,  it  could  be  affirmed, 
that  no  professor  of  the  gospel  was  even  indirectly  concern- 
ed in  favoring  the  sin  in  question  ;  if  not  a  cent  of  the  stock, 
thus  tainted,  were  owned  or  appropriated  by  him  ;  whose 
penetration  is  so  dull  as  not  to  see,  that  the  holy  Sabbath 
would  at  once  assert  its  claims  over  the  universal  con- 
science ? 

Let  Christians  of  every  denomination  look  at  this  point. 
Remember,  brethren,  that  intimately  connected  with  a  scru- 
pulous example  in  relation  to  it,  is  the  welfare  of  religion 
and  the  general  prosperity  of  our  country.  If  the  Sabbath 
be  gradually  undermined,  until  it  is  identified  with  other 
days,  we  may  then  look  for  the  extinction  of  all  that  is 
*'  lovely  and  of  good  report."  Of  what  use  then  would  be 
our  churches,  except  to  provide  a  place  for  the  "  swallow 


106  BOOK  FOR  THE  SABBATH. 

to  make  her  nest  ?"  And  how  long  could  we  exist  as  a 
free  nation,  when  the  strongest  ligature  which  binds  us  to- 
gether is  torn  asunder  ? 


CHAPTER  XIV. 


SOCIAL  VISITING,  SECULAR  READING,  IDLENESS,  ETC. 

Travelling  on  the  Lord's  day  is  not  the  only  form  of 
Sabbath  desecration  to  which  men  are  addicted.  This  day 
being  one  in  which  the  ordinary  business  of  life  is  suspen- 
ded, many,  instead  of  appropriating  it  wholly  to  the  wor- 
ship of  God,  make  it  a  season  of  social  visitation.  Some, 
who  retain  a  slight  sense  of  religious  obligation,  employ  a 
part  of  it  in  attending  upon  divine  worship,  whilst  the  re- 
mainder is  occupied  in  the  interchange  of  social  civilities. 
But  they  should  understand,  that  this  prior  compliment  to  a 
divine  institution  will  not  cancel  the  guilt  of  subsequent  vio- 
lation. Such  a  use — or  rather  abuse — of  the  Lord's  day 
may  not  appear,  to  those  who  practice  it,  in  a  very  repre- 
hensible light ;  but  in  the  eye  of  heaven,  it  is  an  actual 
breach  of  the  fourtlv commandment.  We  are  to  "  remem- 
ber the  Sabbath  day  to  keep  it  holy."  Who  will  claim 
that  mere  social  visitation  has  any  thing  holy  in  it  ?  Who 
can  affirm  that  the  conversation  generally  practiced  on  such 
occasions  savors  even  of  true  piety  ? 

By  such  conduct,  we  not  only  rob  ourselves  of  the  ad- 
vantages of  the  Sabbath ;  but  we  may  prevent  our  friends 
and  neighbors — even  if  disposed — from  availing  themselves 
of  them.    We  at  least  tempt  them  to  sin,  if  they  are  inclined 


SOCIAL  VISITING,  ETC.  ON  THE  SABBATH.  107 

to  keep  the  Sabbath  ;  and  if  they  are  not  so  inclined,  we 
add  the  influence  of  our  example  to  strengthen  them  in  a 
practice  manifestly  at  variance  with  the  commands  of  God. 

But  is  it  improper;,  it  may  be  asked,  for  families  and  re- 
latives to  meet  on  this  day  ?  We  answer  ;  if  such  meet- 
ings are  intended  for  spiritual  edification,  there  can  be  no 
possible  objection  to  them  ;  provided  they  occur  out  of  the 
time  usually  allotted  to  public  worship.  We  agree  that 
relatives  may  make  the  Sabbath  subserve  their  spiritual  in- 
terests. If  the  various  branches — with  the  patriarch  at  the 
head — assemble  around  the  domestic  altar,  to  unite  in 
praises  and  thanksgivings  ;  and  if  their  conversation  while 
together,  be  for  mutual  religious  improvement,  there  can 
be  no  doubt  of  the  utility  and  lawfulness  of  such  a  meeting. 
But  if  they  assemble  on  the  principle  of  mere  social  enjoy- 
ment ;  and  with  a  view  to  discuss  the  news  of  the  day — to 
talk  over  the  events  of  the  preceding  week— to  dwell  upon 
the  ordinary  topics  which  friends  and  relatives  are  accus- 
tomed to  consider  interesting  ;  we  have  no  hesitation  in 
condemning  as  improper  and  unlawful,  such  an  appropria- 
tion of  the  sacred  day. 

These  remarks  are  intended  for  those  who  vindicate  the 
lawfulness  and  propriety  of  family  parties  on  the  Sabbath. 
Must  they  not  admit  that,  in  the  unrestrained  intercourse  of 
relatives,  there  is  a  probability  that  subjects  will  be  broach- 
ed and  talked  about,  which,  to  say  the  least,  are  not  in  ac- 
cordance with  the  sacredness  of  the  d^y  ;  nor  calculated  to 
aid  the  soul  in  its  progress  towards  heaven  ?  How  much 
more  likely  shall  we  be  to  keep  the  fourth  commandment, 
if  we  spend  the  time  mostly  in  retirement !  Let  each  fam- 
ily be  on  this  day,  as  far  as  possible,  alone.  Let  all  their 
arrangements  have  in  view  the  spiritual  improvement  of  so 
delightful  an  institution. 


108  BOOK  FOR  THE  SABBATH. 

0-;'  '•  Wisdom  and  pleasure  dwell  at  home  ; 

Retired  and  silent  seek  tliem  there; 
This  is  the  way  to  overcome  ; 
The  way  to  escape  the  tempter's  snare." 

Another  mode  of  desecrating  the  day  is  by  a  resort  to 
books  or  newspapers,  with  a  view  to  gratify  curiosity,  or  to 
while  away  the  tedious  hours. 

It  needs  not  an  additional  sentence  to  make  it  evident, 
that  such  a  practice  is  wholly  wrong.  It  can  hardly  be 
supposed  that  any  professor  of  piety  would  do  thus.  And 
yet,  in  times  of  great  political  excitement,  or  when  any  un- 
common rumor  is  abroad,  the  newspaper  presents  a  strong 
temptation  even  to  a  mind  fortified  by  christian  principle. 
But  touch  it  you  cannot,  christian  reader,  and  be  innocent. 
The  day  is  the  Lord's,  and  by  taking  up  that  paper  to  grat- 
ify a  vain  curiosity  you  deliberately  desecrate  it.  Besides, 
will  the  information  you  seek  facilitate  your  intercom-se 
with  heaven  ?  Will  it  not  distract  still  more  your  already 
loo  versatile  mind  ?  One  of  the  most  formidable  obstacles 
to  the  influence  of  the  pulpit  over  impenitent  men  lies,  in 
my  view,  in  this  very  thing.  The  post-office  supplies  them 
with  the  recent  news.  From  the  very  doors  of  the  sanc- 
tuary they  go  to  receive  it.  The  moment  they  arrive  at 
home — and  even  before — they  are  searching  for  it.  How 
timely  this — says  Satan — to  erase  any  serious  impression 
which  may  have  been  left  on  the  conscience  !  O,  it  is 
heart-rending  to  see  bow  many  are  thus  diverted  from  that 
truth  which  a  moment  before  clothed  their  countenances  at 
least  with  deep  solemnity.  What  a  powerful  engine  this, 
in  the  hands  of  the  adversary,  to  catch  away  the  word  so 
that  it  may  become  unfruitful ! 

Men  of  the  world,  do  you  know,  that  by  such  a  course, 
you  are  not  only  robbing  God  of  his  due,  but  the  soul  of  its 


VISITING,  ETC.  ON  THE  SABBATH.  109 

salvation  ?  Encourage  no  longer  this  wholesale  profana- 
tion of  the  Sabbath  by  our  post-office  department.  Let 
your  papers  lie  untouched  until  Monday,  when  God's  pro- 
hibition will  be  talien  off,  and  you  can  innocently  read 
them.  Let  your  reading,  on  the  Sabbath  at  least,  be  for 
the  soul's  improvement.  Remember  that  day  and  keep  it 
holy. 

On  this  subject,  we  trust  the  entire  company  of  believers 
will  present  a  uniform  example  of  strict  adherence  to  the 
divine  command.  Christian,  let  thy  hand,  on  this  day, 
handle  only  the  word  of  life,  or  such  books  as  derive  their 
interest  from  the  great  fountain  of  God.  Touch  not,  han- 
dle not  the  vehicle  of  political  news,  nor  the  book  of  mere 
amusement.  Show  to  the  world  that  this  day  is  with  you 
a  consecrated  season  ;  and  that,  be  the  temptation  never  so 
strong,  you  will  not  even  look  into  an  inappropriate  or  for- 
bidden volume. 

Some,  having  no  relish  for  the  worship  of  God,  spend  the 
day  in  absolute  idleness.  They  sleep  away  the  best  por- 
tion of  it;  and  rise  only  to  desecrate  the  remainder  by 
sauntering  listlessly  through  the  streets,  surveying  their 
possessions,  or  engaged  in  some  excursion  of  pleasure. 
It  is  in  vain  to  them  that  the  Sabbath  bell  speaks  in  inviting 
tones  of  the  rich  [)rovision  which  Heaven  has  prepared  for 
man.  In  their  sluggish  soul  there  is  no  chord  to  vibrate  to 
this  music  of  mercy.  O  how  much  ye  lose,  ye  who  thus 
while  away  the  precious  hours  of  salvation  !  Know  ye  not, 
that  soon  the  last  Sabbath  sun  will  set  upon  your  eyes,  and 
the  sound  of  that  bell  fall  for  the  last  lime,  on  your  ears  ? 
Will  it  be  no  cause  of  regret  then,  that  you  did  not  heed 
the  invitation — that  you  slept  away  in  cold  indifference 
these  golden  moments  ?  "  Awake,  thou  that  sleepest,  and 
arise  from  the  dead,  and  Christ  shall  give  thee  light." 
10 


110  .;;       BOOK  FOR  THE  SABBATH. 

I  will  close  this  chapter  by  an  extract  from  that  eminent 
writer,  the  Rev.  Dr.  Dwight.  In  speaking  of  the  ways  in 
which  the  Sabbath  may  be  violated,  he  refers  among  other 
things  to  worldly  conversation. 

"  There  is  no  way  in  which  the  Sabbath  is  more  easily, 
more  insensibly,  more  frequently,  and  more  fatally  violated 
than  this.  Temptations  to  it  are  always  at  hand.  The 
transgression  always  seems  a  small  one  ;  usually  a  dubious 
one  at  first ;  and  often  no  transgression  at  all.  Multitudes 
of  persons,  of  sober  and  well  meaning  dispositions,  nay, 
multitudes,  as  there  is  but  too  much  reason  to  fear,  of  pro- 
fessing Christians,  beginning  with  religious  subjects,  slide 
imperceptibly  towards  those  which  are  considered  moral  in 
such  a  degree  as  scarcely  to  differ  from  religious  ones ; 
thence  to  secular  themes  bordering  upon  these  ;  and  thence 
to  mere  matters  of  business  or  amusement.  Such  persons 
before  they  are  aware,  find  themselves  occupied  in  convers- 
ing about  the  affairs  of  the  neighborhood ;  the  strangers 
who  are  at  church  ;  the  new  dresses,  fashions,  business,  di- 
versions, news,  and  politics.  To  these  they  are  led  by 
mere  worldly  conversation  concerning  the  prayers,  the 
psalmody,  or  the  sermon,  as  having  been  well  or  ill  devised, 
written,  spoken,  or  performed ;  by  a  history  merely  secu- 
lar of  the  sickness  and  deaths  in  the  neighborhood,  or  else- 
where, or  of  the  dangerous  or  fatal  accidents,  which  have 
lately  happened  ;  the  state  of  the  weather,  the  season,  the 
crops,  the  prospects,  the  affairs  of  the  family ;  and  by  innu- 
merable other  things  of  a  similar  nature.  The  next  step  is 
ordinarily,  an  habitual  employment  of  this  holy  day  in 
open,  cool,  and  self-satisfied  conversation  about  business  ; 
schemes  of  worldly  pursuits ;  bargains ;  gains  and  losses. 
It  is  not  to  be  understood  that  Christians  go  all  these 
lengths.     It  is  my  real  belief,  however,  that  they  go  much 


VISITING,  ETC.  ON  THE  SABBATH.  Ill 

further  than  they  can  justify  ;  and  fail,  in  this  manner,  of 
their  duty  ;  their  improvement  in  the  christian  life  ;  their 
proper  exemplariness  of  character  ;  the  evidence  of  their 
piety,  which  would  spring  from  these  sources ;  the  hope 
which  it  would  inspire  ;  the  peace  which  would  accompany 
them  ;  and  the  joy  in  which  they  would  delightfully  termi- 
nate. Many  sober  men,  however,  who  but  for  this  very 
conduct  might  probably  become  Christians,  go  all  these 
lengths  ;  and  thus  lose,  insensibly,  their  tenderness  of  con- 
science ;  their  soberness  of  mind  ;  and  their  desire  as  well 
as  their  hope  of  eiernal  life.  Men  less  well-priucipled  start, 
originally,  at  the  end  of  this  career ;  and  thus  annihilate 
the  Sabbath  at  once  ;  bidding,  without  anxiety,  a  final  adieu 
to  the  Sabbath  itself,  and  to  its  rich,  exalted,  and  immortal 
blessings. 

"  The  profanation  of  the  Sabbath  by  actions  is  seen  and 
acknowledged  by  all  decent  men,  who  acknowledge  it  as  a 
day  consecrated  by  God  to  himself  Actions  are  so  open 
to  the  view  of  mankind  ;  are  so  definitive  a  proof  of  the 
disposition  ;  and,  when  violations  of  a  known  rule  of  duty, 
constitute  so  gross  a  proof  of  impiety  ;  that  all  doubts  con- 
cerning the  true  construction  to  be  given  them,  vanish  when- 
ever they  appear.  The  common  and  favorite  modes  of 
profaning  the  Sabbath  in  this  way,  are  spending  our  time 
in  dress;  in  ministering  to  a  luxurious  appetite  ;  in  walking 
or  riding  for  amusement ;  in  writing  letters  of  friendship  ; 
in  visiting  ;  and  in  reading  books,  which  are  not  of  a  reli- 
gious, but  merely  of  a  decent  character ;  and  ultimately 
those  which  are  formed  to  be  the  means  of  amusement  and 
sport.  The  end  of  this  progress,  generally  esteemed  more 
gross,  though  perhaps  in  many  instances  not  more,  and  in 
others  less  sinful ;  is  the  devotion  of  this  sacred  day  to 
downright  business.     Persons,  who  go  this  length,  occupy 


112  .;       BOOK  FOR  THE  SABBATH. 

the  time  in  writing  letters  of  business ;  posting  their  ac- 
counts ;  visiting  post-offices ;  making  bargains ;  transmit- 
ting money  to  their  correspondents  ;  going  or  sending  to 
markets ;  making  journeys,  at  first  with  and  afterwards 
without  pretences  of  necessity  ;  and  ultimately  laboring 
openly  in  the  ordinary  employments  of  life.  This  is  what 
is  called  in  the  text*  doing  our  own  ways.  A  man^s  way, 
in  scriptural  language,  is  the  customary  course  of  his  life." 
We  would  add,  that  though  such  ways  may,  to  those  who 
practice  them,  "  seem  right,"  yet  "  the  end  thereof  are  the 
ways  of  death." 


CHAPTER  XV. 


CONCLUDING   ADDRESS. 


In  bringing  this  treatise  to  a  close,  I  would  respectfully 
address  myself  to  two  or  three  classes  of  my  readers  who 
may  occupy  important  stations  involving  weighty  moral  re- 
sponsibility. 

Should  this  book  fall  into  the  hands  of  one  of  the  legisla- 
tors or  law-administrators  of  the  land,  I  would  ask  of  you, 
as  a  civilian,  attention  to  the  institution  of  the  Sabbath,  as  an 
auxiliary  in  sustaining  and  promoting  the  vital  principles  of 
our  republic.  I  wish  you  to  entertain  as  deep  a  conviction 
as  myself,  of  the  fact,  that  the  continued  existence  of  this 
government  depends  mainly  upon  the  prevalence  of  piety 
and  virtue.  Many  of  our  writers  and  orators  declaim  elo- 
quently on  the  importance  of  general  intelligence ;  and  they 
seem  to  rest  all  their  hopes  for  the  perpetuity  of  our  institu- 

*  Isa.  58:  13. 


CONCLUDING  ADDRESS.  113 

tions  simply  on  the  diffusion  of  knowledge.  Now,  far  from 
wishing  to  lessen  the  weight  of  their  arguments,  or  to  dimin- 
ish in  the  least,  the  impression  which  they  may  have  made  on 
the  public  mind,  fmust  still  be  permitted  to  say,  that  know- 
ledge alone  will  not  save  us  from  political  shipwreck.  Mor- 
al principle  must  exist  in  connection  with  knowledge^  or  the 
latter  will  jn^ove  as  potent  an  engine  for  the  destruction^  as 
it  always  does,  lohen  under  the  control  of  moral  principle^for 
the  advancement  of  social  order  and  happiness. 

I  might  illustrate  this  by  facts.  The  first  act  of  rebellion 
in  the  universe,  was  not,  so  far  as  we  know,  from  the  loss 
of  knowledge,  but  from  the  loss  of  virtue.  The  -most  pow- 
erful agent  to  over-turn  and  to  destroy  at  this  moment,  is  a 
spirit  of  vast  intelligence  but  of  equally  malignant  intentions. 
And  what  makes  heaven  a  scene  of  such  perfect  order  ^ 
Not  the  intelligence  of  its  inhabitants  simply,  but  their  con- 
joined virtue.  Was  France — we  ask  the  privilege  of  intro- 
ducing this  striking  example  once  more — was  she  wanting 
in  general  intelligence,  when  she  passed  so  rapidly  on  a  sea 
of  blood,  from  monarchy  to  anarchy,  and  from  anarchy  to 
despotism  ?  No,  she  wanted  piety  and  virtue.  She  had  ab- 
jured God,  trampled  upon  the  Sabbath,  and  had  thrown  her- 
self into  the  arms  of  infidelity  ;  and  the  want  of  moral  prin- 
ciple rather  than  of  intelligence,  is  what  at  this  very  time, 
makes  her  constitutional  monarchy  of  doubtful  continuance. 

Sweep  away  the  Sabbath  then,  or  gradwally  weaken  its 
obligation  upon  the  public  mind,  and  you  demolish  one  of 
the  pillars  which  support  our  political  fabric.  The  Sabbath, 
beyond  all  question,  is  the  great  bulwark  of  public  morals. 
It  stands  as  a  formidable  check  to  general  depravity.  It 
lifts  up  heaven's  edicts  and  points  men  to  the  excellency  of 
virtue — to  the  destructive  nature  of  sin — to  the  authority  of 
God — and  to  the  retributions  of  eternity.  It  has  a  more 
10* 


114  BOOK  FOR  THE  SABBATH. 

potent  influence,  in  keeping  down  the  spirit  of  misrule ;  in 
making  men  good  citizens  from  principle,  than  all  the  mere 
legal  enactments,  which  political  wisdom  could  devise,  or  civ- 
il power  enforce.  Guard  then,  from  contempt  or  desecration, 
this  holy  day.  Frown  upon  those  scoffing  itinerants,  for- 
eign or  native,  male  or  female,  who  level  their  infidel  slang 
against  the  institutions  of  the  Bible  ;  who  come  among  us  to 
sow  the  seeds  of  atheism  ;  and  who,  with  the  honied  lan- 
guage of  philanthropy  on  their  lips,  are  in  reality  laying  a 
fatal  train  under  the  very  foundation  of  our  national  securi- 
ty. The  Sabbath  is  our  sheet  anchor  amid  the  occasional 
storm  of  political  excitement,  and  the  inundation  of  popular 
violence.  If  our  country  is  to  maintain  the  high  stand  which 
she  has  taken,  she  must  cling  to  this  sacred  institution,  foun- 
ded in  the  wisdom  of  heaven,  and  demonstrated  to  be  an  im- 
portant barrier  alike  against  despotism  and  anarchy. 

To  the  employer,  whose  influence  reaches  over  one  or 
many,  I  would  say,  not  only  sacredly  regard  this  institution 
yourself,  but  allow  your  workmen  and  dependents  the 
same  privilege.  If  you  have  a  clerk,  push  him  not  beyond 
the  hour  which  marks  the  secular  time.  He  has  a  con- 
science, which  needs  to  be  encouraged,  not  deadened  ;  and 
religious  rights,  which— though  in  his  state  of  dependence, 
he  may  not  think  proper  to  assert — are  nevertheless  to  be 
respected.  Be  the  pressure  what  it  may,  let  your  laborers 
and  dependents  never  be  driven  to  profane  God's  holy 
day.  Remember  that  a  man's  ovm  responsibility  is  more 
than  he  can  bear  ;  and  that  to  assume  the  fearful  addition 
of  compulsory  labor  on  the  Sabbath,  must  make  the  devel- 
opments of  the  judgment  day  awful  beyond  conception. 
Besides,  by  Sabbath-day  service,  little  is  gained  and  much 
may  be  lost.  The  loss  in  moral  principle — in  the  diminu- 
tion of  the  power  of  conscience,  makes  the  risk,  as  to  hon- 


CONCLUDING  ADDRESS.  115 

esly  in  the  employed,  far  more  important  than  the  mere 
avails  of  such  labor  to  the  employer.  But  why  appeal  to 
these  motives  .?  There  stands  the  eternal  tablet  on  which 
God  himself  has  written,  "  Remember  the  Sabbath  day  to 
keep  it  holy."     That  surely  is  enough. 

To  the  parent  and  guardian,  what  more  need  be  said  to 
secure  their  influence  in  favor  of  the  Sabbath,  than  simply 
to  state  the  fact,  that  with  the  observance  of  this  day  by 
their  children,  are  intimately  connected  their  personal  cred- 
it—their respectability — their  morality,  nay  even  their  salva- 
tion. Train  them  up  then  under  the  droppings  of  the  sanctu- 
ary. Teach  them  scrupulously  to  observe  the  fourth  com- 
mandment. Watch  their  first  aberrations  and  endeavor 
to  counteract  them  by  all  lawful  and  proper  means.  I  am 
aware  that  coercion,  after  a  certain  age,  will  do  but  little 
good.  But  early  training  is  the  great  point.  You  must  not 
wait  until  pride  and  obduracy  shall  set  all  coercive  mea- 
sures at  defiance.  If  faithful  to  their  childhood,  the  necessi- 
ty for  any  thing  more  than  persuasion  and  example  will 
not  be  likely  to  exist.  But  even  at  the  period  referred  to— 
when  the  temptations  to  Sabbath  profanation  are  strongest — 
much  may  be  done  by  the  united  influence  of  personal  ex- 
ample, prayer  and  persuasion. 

Professors  of  the  religion  of  Christ !  One  word  only  in 
addition  to  the  arguments,  counsels,  and  appeals  already 
given  in  these  pages.  On  you  rests  the  weighty  responsi- 
bihty  of  holding  up  this  institution  of  heaven.  If  your  ex- 
ample is  irreproachable,  all  will  be  well.  If  nothing  in  the 
shape  of  ease,  or  convenience,  or  profit,  shall  drive  you  to 
infringe  on  any  part  of  this  holy  season — if  you  observe 
scrupulously  the  divine  command,  "not  doing  your  own 
ways,  nor  finding  your  own  pleasure,"  but  consecrating  the 
day  by  abstinence  from  labor,  and  by  acts  of  devotion ; — I 


116  BOOK  FOR  THE  SABBATH. 

again  say,  the  Sabbath  in  all  its  moral  power  is  safe.  Such 
an  example  by  the  great  body  of  Christians,  will  prove  to 
the  day  and  all  its  hallowing  influences,  a  security,  which 
the  onset  of  scepticism — the  lawless  thirst  after  pleasure — 
the  reckless  pursuit  of  gain,  and  the  legalized  invasion  of 
Heaven's  law,  cannot  effectually  undermine.  Let  Chris- 
tians DO  THEIR  DUTY,  AND  THE  SaBBATH  IS  SAFE. 


'  PART  III. 

MEDITATIONS    AND    PRAYERS. 


MEDITATION  I. 

THE  SAINTS^  REST. 

There  remaineth  therefore  a  rest  to  the  people  of  God.     Heb.  4:  9. 

The  earthly  Sabbath  is  a  beautiful  but  inadequate  sym- 
bol of  the  rest  above.  We  lay  aside  our  secular  business, 
cease  from  worldly  toil,  and  repair  to  the  sanctuary,  to  of- 
fer unto  God  our  praises  and  thanksgivings.  But  alas,  we 
cannot  divest  ourselves  of  the  flesh,  which  impedes  and 
mars  our  worship  ;  and  which,  in  a  few  hours,  becomes 
weary  under  the  most  exalted  privileges.  Above  all,  have 
we  to  lament  the  remaining  depravity  which  works  within 
us;  begetting  unbelief,  coldness,  and  dead ness— distracting 
the  thoughts  even  in  the  most  solemn  acts  of  worship — and 
rendering,  at  times,  the  most  appropriate  means  of  grace 
inefficient.  What  believer  has  not  groaned  over  this  cause 
of  misimproved  Sabbaths  .?  Still,  there  are  seasons  when 
the  sanctuary  seems  like  one  of  the  outer  courts  of  heaven's 
glory.  There  are  times,  when  we  can  exclaim,*"  How 
amiable  are  thy  tabernacles,  O  Lord  of  hosts  !"  Then,  by 
faith,  we  see  the  glory  of  the  Lord.  The  word  is  quick 
and  powerful.  Our  souls  are  borne  upward  as  on  eagles' 
wings.  A  sacred,  calm  delight  takes  possession  of  us ;  and 
God  appears  to  bow  his  heavens  and  come  down  to  bless 


1 18  BOOK  FOB  THE.  SABBATH. 

US.  But  even  such  Sabbaths  are  not  worthy  to  be  com- 
pared with  that  eternal  rest,  where  the  unfettered,  unpollu- 
ted soul  shall  worship  the  Lamb  without  interruption  and 
without  end.  The  body  will  ihere  not  impede  but  augment 
our  happiness  ;  for  it  will  be  a  spiritual  body,  which  can  no 
longer  be  the  medium  of  temptation,  and  which  shall  expe- 
rience no  fatigue.  Nor  will  sin,  O  blissful  thought,  be 
ihere,  to  dim  our  eye  or  to  pollute  our  worship.  We  shall 
not  only  see  God,  but  see  him  with  unobstructed  vision. 
We  shall  not  only  love  him,  but  love  him  with  unwavering 
affections.  We  shall  not  only  praise  him,  but  praise  him 
in  pure,  exalted  strains  forever.  Glorious  rest !  Let  us 
rise  and  hasten  towards  it  with  renewed  vigor  ;  for  "  here 
we  have  no  continuing  city." 

Blessed  be  thy  name,  O  God,  that  thou  hast  prepared  and 
reserved  a  rest  for  thy  people.  Here  thou  liast  taught  us, 
is  the  scene  of  our  toilsome  pilgrimage — that  we  are  not  to 
expect  our  heaven  here.  Yet  O,  how  often  are  we  build- 
ing tabernacles  on  earth  !  We  act  as  if  this  were  to  be  our 
permanent  abode.  Enable  us,  O  God,  to  cast  the  eye  of 
faiih  forward  to  "the  rest  that  remaineth."  Give  us  such 
views  of  its  alluring  glories,  as  shall  make  the  brightest 
scenes  of  earth  look  dim.  Let  us  see  the  Latnb  enthroned. 
Let  us  see  the  pure  company  of  the  saints  and  angels.  Lei 
us  have  a  sweet  foretaste  of  the  celestial  joys.  Then,  O 
God,  shall  we  cease  to  desire  the  honors  or  the  pleasures 
of  this  vain  world.  Then  shall  we  forsake  its  attractions 
allured  by  visions  of  so  much  superior  lustre.  Do  we  not 
feel  some  faint  desires  after  thee,  O  God  ?  Are  we  not 
oppressed  with  sin's  heavy  load  ?  Have  we  not  waged 
eternal  war  against  our  lusts?  Grant  then,  that  the  grace 
which  has  equipped  us  for  the  conflict ;  and  thus  far  sus- 
tained us  in  it,  may  carry  us  triumphant  to  the  close,  and 
put  us  at  last  in  possession  of  the  heavenly  rest.     Then,  O 


THE  CONFLICT.  119 


Lord,  will  we  give  thee  all  the  praise.  Our  song  shall  be, 
"  unto  him  that  loved  us,  and  that  washed  us  from  our  sins 
in  his  own  blood."  To  him,  and  to  thee  through  him,  will 
we  ascribe  the  glory  and  honor,  the  dominion  and  the  power, 
forever.     Amen. 


MEDITATION  II. 


THE  CONFLICT. 


He  that  overcotneth  shall   inherit  all  things ;  and  I  will  be  his 
God,  and  he  shall  be  my  son.     Rev.  21:  7. 

Although  our  reward  is  not  of  debt  but  of  grace,  yet  the 
necessity  of  struggling  against  and  overcoming  our  spiritual 
enemies  is  constantly  urged  upon  us.    Every  motive  drawn 
from  danger  on  the  one  hand,  and  from  delight  on  the  other, 
is  presented  in  order  to   rouse  us  to  a  vigorous  contest. 
How  numerous,  subtle,  and  powerful  are  our  foes  !     The 
world  appeals  most  attractively  to  our  natural  susceptibili- 
ties.    Satan  assumes  at  one  time  the  form  of  an  angel  of 
light ;  and  at  another,  advances  boldly  to  the  attack,  in  all 
his  hellish  malignity.     Our  own  lusts  are  ever  ready  to  kin- 
dle in  the  soul  an  unhallowed  excitement.     What  a  pha- 
lanx of  spiritual  enemies  !     Blessed  be  God,  we  have  not 
to  meet  them  alone  and  in  our  own  strength  !     Greater  is 
he  that  is  with  us,  than  all  that  are  against  us.      The  spi- 
ritual armor  is  tendered  to  us  ;  and,  invested  in  it,  we  are 
prepared  for  a  successful  warfare.     Jesus  too,   the  great 
Captain  of  salvation,  has  already  achieved  a  signal  victory 
over  these  foes,  and  he  promises  to  stand  by  us,  to  strength- 
en our  weakness,  and  to  lead  us  on  to  certain  victory.    He 
has  moreover  held  forth  a  glorious  reward.     "  He  that 


120  BOOK  FOR  THE  SABBATH. 

overcometh  shall  inherit  all  things."  Yes,  all  that  heaven 
has  of  happiness  shall  be  ours.  God  will  be  our  God, 
and  we  shall  be  his  adopted  children.  Here  is  an  all- 
powerful  stimulus,  to  animate  us  in  the  conflict.  Look  then 
steadily  at  the  crown  of  glory.  When  the  world  allures, 
remember,  it  is  a  foe  in  disguise.  When  Satan  attacks, 
raise  the  shield  of  faith  to  ward  off  his  fiery  darts.  When 
the  flesh  pleads,  take  a  determined  stand  against  its  clam- 
ors. Yea,  crucify  it.  Keep  under  the  body,  and  let  the 
spirit  habitually  triumph.  Soon  the  warfare  will  be  over. 
The  last  enemy,  which  is  death,  being  conquered,  nothing 
will  remain,  but  to  enter  upon  the  glorious,  the  everlasting 
reward. 


Surrounded  by  the  enemies  of  our  souls,  we  look  up- 
wards to  thee,  O  God,  for  help.  Thou  knowest  their  power 
and  their  malignity,  and  thou  art  acquainted  with  our  weak- 
ness. Within  us,  is  a  "  heart  deceitful  above  all  things,  and 
desperately  wicked."  Every  where  around  us,  are  the  al- 
lurements of  the  world.  Without  thy  protecting  and  sup- 
porting hand,  we  must  inevitably  fall  before  the  power  of 
the  tenqjter.  How  often  indeed  have  we  been  "overcome 
of  evil  I"  How  often  by  our  melancholy  lapses,  have  we 
proved  our  own  helplessness!  Ttie  flesh  has  corrupted  us 
— the  world  has  allured  and  deceived  us.  Satan  has  sud- 
denly attacked  and  prostrated  us,  and  were  it  not  that  thy 
mercy  is  boundless,  that  thy  love  is  unchangeable,  we  should 
long  since  have  been  abandoned  to  the  powers  of  hell.  But 
thanks  to  thy  name,  O  God,  thou  hast  with  every  temp- 
tation fnade  a  way  for  our  escape.  When,  overwhelmed 
with  shame  and  sorrow  at  onr  fall,  we  have  ventured  to  cast 
an  imploring  look  towards  the  mercy  seat,  thou  hast  been 
ready  to  pardon,  restore,  and  strengthen  us.  We  come  to 
thee  anew.  We  beseech  thee  to  invest  our  souls  with  the 
armor  of  rigliteousness.      O   put  thy  strength   within  us. 


THE  RISEN  SAVIOR.  121 

Help  us  to  watch  unto  prayer.  Instead  of  confiding  in  our 
own  arm,  may  we  make  thee  our  refuge  and  our  fortress. 
In  all  times  of  temptation,  wilt  thou  deliver  us.  Uphold  us 
by  the  right  hand  of  thy  righteousness.  Enable  us  to  war 
a  good  warfare.  May  we,  without  presumption,  look  for- 
ward to  the  rewards  of  the  faithful  ;  and  impelled  by  the 
glorious  "  hope  set  before  us,"  may  we,  through  grace,  over- 
come every  foe,  and  at  last  be  invested  with  the  privileges 
and  honors  which  are  promised  to  all  thy  children,  for  Je- 
sus' sake.     Amen. 


MEDITATION  III. 


THE  RISEN  SAVIOR. 


And  when  she  had  thus  said,  she  turned  herself  back,  and  saw 
Jesus  standing,  and  knew  not  that  it  was  Jesus.  John  20:  14. 

We  may  say  of  Mary  weeping  at  the  sepulchre,  behold 
how  she  loved  him  !  She  came  to  find  her  Savior's  lifeless 
body  and  to  weep  over  it ;  but  even  that  is  gone.  Her 
heart  is  broken.  In  the  anguish  of  despair,  she  exclaims, 
"  They  have  taken  away  .my  Lord,  and  I  know  not  where 
they  have  laid  him."  Mary  little  thought  how  near  to  her 
stood  that  very  Master,  whose  death  she  mourned.  He 
was  there  to  console  and  to  cheer  her.  No  sooner  had  the 
supposed  gardener  uttered  the  word,  "  Mary,"  with  all  the 
benign  emphasis  of  expression  with  which  he  was  wont  to 
address  her,  than  she  recognized  his  well  known  voice,  and 
flew  to  embrace  his  feet.  Thus  does  the  weeping  believer, 
or  the  heart-broken  penitent  often  find,  when  all  seems  dark- 
ness and  despair,  that  Jesus  is  near,  and  about  to  reveal  him- 
self to  their  troubled  souls.  He  loves  to  find  us  weeping.  It 
11 


122  BOOK  FOR  THE  SABBATH. 

is  a  State  indicative  of  our  penitence,  and  expressive  of  our 
desire  for  his  consoling  grace.  It  is  in  the  vale  of  humility 
that  our  Lord  seems  to  abide.  There  he  would  have  us 
seek  him.  It  is  when,  like  Mary,  we  are  weeping  in  the 
garden,  at  the  cross,  or  around  ihe  tomb,  that  Jesus  draws 
near,  to  speak  a  comforting  word  to  our  souls.  O,  let  us 
welcome  afflictions,  if  they  do  but  bring  us  near  to  him  ! 
It  is  heaven,  to  behold  his  countenance  and  to  hear  his  voice. 
When,  borne  down  with  the  burden  of  sorrow,  we  go  to 
some  lonely  spot  to  give  vent,  in  prayer,  to  these  sorrows, 
sweet  is  the  surprise  to  our  souls,  to  find  there  him,  of  whom 
it  is  said,  "  He  hath  borne  our  griefs,  and  carried  our  sor- 


How  comforting,  O  Lord,  is  thy  presence  !  It  makes  af- 
flictions light  and  easy  to  be  borne.  Nay,  it  enables  us  even 
to  "glory  in  tribulations."  But  when  thou  withdrawest  thy 
presence — when,  by  our  sins,  we  create  a  distance  between 
thee  and  our  souls,  how  heavy  are  our  spirits!  Nothing 
then  can  impart  comfort  or  satisfaction.  To  a  heart  that  has 
once  felt  thy  love,  it  is  not  in  the  power  of  sublunary  ob- 
jects to  aflTord  substantial  bliss.  But,  O  Lord,  though  our 
sins  have  separated  between  thee  and  us,  yet  when  we  return 
with  weeping,  thou  art  ever  ready  to  meet  us,  and  to  "  re- 
store to  us,  the  joy  of  thy  salvation."  Thou  dost  even  has- 
ten to  embrace  us,  and  to  bestow  upon  Us  anew  the  tokens 
of  thy  love.  Thou  lookest  tenderly  upon  thy  penitent  chil- 
dren. When  they  seek  thee  sorrowing,  thou  art  always 
near.  Thy  voice  seems  to  say,  "  be  of  good  cheer ;  thy  sins 
are  forgiven  thee."  Blessed  be  thy  name,  gracious  Savior, 
that  now  thou  art  risen  ;  and  hast  given  us  the  assurance 
that  thou  wilt  be  with  thy  people,  not  only  in  their  solitude, 
but  where  "  two  or  three  of  them  are  gathered  together  in 
thy  name."  O,  may  our  souls  ever  live  beneath  the  light  of 
thy  countenance  !  .  When  we  lose  sight  of  thee,  our  Lord, 
may  we  go  weeping  till  we  find  thee.     Let  our  hearts  never 


FRUITS  OF  HOLINESS.  123 

be  at  rest  when  thou  art  absent.  Let  it  not  be  in  the  power 
of  any  creature  to  separate  us  from  thy  love.  Reign  supreme 
in  our  affections,  and  reign  there  forever.     Amen. 


MEDITATION  IV. 


FRUITS  OF  HOLINESS. 


Herein  is  my  Father  glorified,  that  ye  bear  much  fruit;  so  shall 
ye  be  my  disciples.    John  15:  8.  . 

God's  glory  is  the  great  end  of  salvation.  The  whole 
plan  tends  to  illustrate  the  wisdom,  power,  goodness,  jus- 
tice and  mercy  of  God.  Christians  are  specimens  of  the 
divine  workmanship.  If  the  change  which  grace  has 
wrought  in  them,  be  not  strikingly  manifest,  God  is  dishon- 
ored and  the  gospel  despised.  After  all  that  God  the  Fa- 
ther has  done  in  sending  his  Son,  and  Christ  the  Son  has 
done  in  dying  for  us,  if  we,  who  profess  to  be  redeem- 
ed, do  not  exhibit  unequivocal  evidence  of  the  power  and 
reality  of  religion,  our  conduct  must  draw  contempt  upon 
the  whole  scheme  of  mercy.  But  if,  on  the  contrary, 
all  men  are  obliged  to  confess  the  power  of  God  in  our  con- 
version, and  the  purity  of  the  gospel  in  our  lives,  we  then 
glorify  him  "  who  is  the  author  and  the  finisher  of  our 
faith."  The  more  exuberant  and  healthful  the  fruits,  the 
more  excellent  is  the  tree  !  If  after  we  have  borne  only 
"  fruit  unto  death,"  we  begin  to  show  the  "  fruit  which  is 
unto  holiness,"  men  will  be  obliged  to  acknowledge  in  us 
the  grace  of  God.  Our  light  will  then  so  shine,  that 
others  may  be  led  also  to  glorify  our  Father.  Then  we 
may  boldly  announce  ourselves  the  disciples  of  Jesus,  and 
fear  no  charge  of  hypocrisy  or  inconsistency.     It  will  be 


124  '  BOOK  FOR  THE   SABBATH. 

evident  that  we  have  been  with  Jesus,  and  that  we  bear 
somewhat  of  his  image.  Our  usefulness  will  be  extend- 
ed— our  hope  become  confirmed — and  our  zeal  burn  with 
a  steady  and  increasing  flame.  God  will  then  acknow- 
ledge us  as  his,  and  will  at  last  receive  us  with  the  wel- 
come, "  Well  done,  good  and  faithful  servants." 


Grant,  O  merciful  God,  unto  thy  servants,  the  grace  of 
thy  Holy  Spirit  to  enable  us  to  live  to  thy  glory.  May  the 
same  power  which  brought  us  "  out  of  darkness  into  thy 
marvellous  light,"  assist  us  to  "  walk  in  the  light  as  thou  art 
in  the  light."  The  eyes  of  the  world,  we  know,  are  fixed 
upon  us  ;  yea  we  are  watched  by  angels,  by  devils  and  men. 
Our  spiritual  enemies  stand  ready  to  triumph  in  our  down- 
fall. Every  artifice  of  Satan  is  employed  to  accomplish  it. 
Wicked  men  would  gladly  find  in  our  conduct  an  argument 
against  thy  cause.  But,  O  Lord,  "  hold  thou  us  up,  and  we 
are  safe."  Our  trust  is  in  thy  grace  alone.  We  have  no 
ability  to  secure  or  to  advance  our  own  spiritual  interests. 
To  thee  we  cling  as  to  "  the  strength  of  our  heart."  Never 
for  one  moment  forsake  us.  We  mourn  that  our  life  has 
been  thus  far  so  poor  a  testimony  to  the  power  of  thy  gos- 
pel. We  are  humbled  in  the  dust  at  the  recollection  of  our 
sins.  O,  how  often  have  we  dishonored  thee  !  But,  hea- 
venly Father,  let  us  now  **cast  off  the  works  of  darkness 
and  put  on  the  armor  of  light."  Let  us  henceforth  exhibit 
the  fruits  of  holiness.  Yea,  let  us  bear  "  much  fruit."  May 
we  be  enabled  to  gain  one  victory  after  another,  until  every 
sin  shall  be  overcome,  and  every  gospel  grace  shall  adorn 
our  souls.  O  make  us  *'  holy  as  thou  art  holy."  All  this 
we  entreat  for  Jesus'  sake.     Amen, 


RISEN  WITH  CHRIST.  135 


^MEDITATION  V. 


RISEN  WITH  CHRIST. 


If  ye  then  be  risen  with  Christ,  seek  those  things  which  are 
..  ■  above,  where  Christ  sitteth  on  the  riglit  hand  of  God.  Col. 
^'      3:   1. 

Risen  with  Christ !  What  can  be  the  meaning  of  the 
sacred  penman  }  How  are  Christians  risen  with  Christ  ? 
It  is  evident  that  the  language  is  highly  figurative.  "Ye 
are  risen  with  him,"  says  the  apostle  in  the  12ih  verse  of 
the  preceding  chapter,  "  through  the  faith  of  the  operation 
of  God,  who  hath  raised  him  from  the  dead."  Our  faith, 
then — wrought  in  us  by  the  power  of  God — disconnects  our 
souls  in  a  sense  from  "  things  seen,"  and  introduces  us  to 
"  things  not  seen."  We  leave  behind  us  as  motives,  and 
as  principal  means  of  enjoyment,  the  things  of  earth,  and 
we  walk  by  the  light  of  things  celestial.  This  is  our  re- 
surrection, whereby  we  are  likened  to  our  glorious  Lord, 
who,  assuming  a  spiritual  body,  came  forth  from  the  dark- 
ness of  the  grave.  Having  thus  risen  with  Christ,  we  must 
of  course  direct  our  vision  to  him,  and  to  the  scenes  with 
which  he  is  surrounded.  We  must "  seek  those  things  which 
are  above,  where  Christ  sitteth  on  the  right  hand  of  God." 
Our  deepest  interest  should  be  concentrated  on  heaven. 
There  dwells  he  whom  our  soul  loveth — our  Father — Re- 
deemer— and  Sanctifier.  There  is  the  congregation  of  an- 
gels and  the  spirits  of  the  just  made  perfect ;  all  sinless  and 
dwelling  in  a  region  that  is  pure.  Why  then  should  we  be 
enamoured  of  earth  ?  Why  fear  to  cross  death's  ^  dark 
vale  }  moA^h\ioa  lf«  1o  tjiL-  lifeiiD  0ill  1o  eomn 


126  BOOK  FOR  THE  SABBATH.  v 

"  O  if  my  Lord  would  come  and  meet, 
My  soul  would  spread  her  wings  in  haste  j 

Fly  fearless  through  death's  iron  gate, 
Nor  feel  the  terrors  as  she  passed." 

We  acknowledge,  with  shame  and  contrition — O  Lord — 
that  our  affections  have  been  *' earthly  and  sensual."  So 
weak,  for  the  most  part,  has  been  our  faith,  that  we  have 
seldom  had  a  distinct  and  impressive  view  of  "the  invisible 
things  of  God."  We  have  hence  been  criminally  influenced 
by  carnal  hopes  and  pleasures.  Alas,  we  have  not  lived  as 
those  should  live,  who  profess  to  be  "crucified  to  the  world" 
— to  have  "  risen  with  Christ."  Help  us  truly  to  repent  of 
our  earthly  mindedness ;  and  O  impart  to  us  that  faith  which 
"  worketh  by  love,  purifieth  the  heart,  and  overcometh  the 
world."  "Turn  away  our  eyes,  O  Lord, from  beholding  van- 
ity." Let  us  henceforth  "  rise  to  newness  of  life."  Separa- 
ting our  thoughts  from  this  vain  world,  enable  us  to  "seek 
those  things  which  are  above,  where  Christ  sitteth  on  the  right 
hand  of  God."  Blessed  Jesus  I  One  glimpse  of  thy  inef- 
fable glory  shall  draw  our  affections  from  all  that  is  bright 
and  attractive  on  earth.  Disclose  thyself  then  to  our  view — 
give  us  ravishing  conceptions  of  the  heavenly  state — that 
henceforth  we  may  be  dead  to  the  world  ;  and  that  our  "life 
may  be  hid  with  Christ  in  God." 


MEDITATION  VI. 


ALL  VANITY. 


Then  £  looked  on  all  the  works  that  my  bands  had  wrought,  and 
on  the  labor  that  I  had  labored  to  do  ;  and  behold,  all  was  vani- 
ty and  vexation  of  spirit,  and  there  was  no  profit  under  the 
sun.     Eccl.  2:  11. 

The  author  of  the  book  of  Ecclesiastes  gives  us  his  expe- 
rience of  the  unsatisfying  nature  of  all  worldly  honors  and 


ALL  VANITY.  127 

pleasures.  Every  thing  that  could  please  the  eye,  charm 
the  ear,  gratify  the  taste,  or  amuse  and  enrich  the  mind,  was 
by  him,  sought  and  enjoyed.  The  whole  circle  of  earth's 
pleasures  was  tested.  But  in  the  end,  all  is  pronounced 
"  vanity  and  vexation  of  spirit."  The  disappointment  results 
from  the  very  nature  of  the  soul.  Its  capacity  being  illimita- 
ble, no  finite  enjoyment  can  fully  meet  its  enlarged  desires. 
Nothing  but  a  faithful  discharge  of  duly,  and  the  approving 
smile  of  God  can  make  the  soul  happy.  Give  it  what  you 
will — gratify  every  earthly  wish,  it  will  still  be  wretched  if 
it  be  without  God.  All  below  is  vanity.  The  considera- 
tion that  worldly  good  must  so  soon  be  relinquished  is  of  it- 
self enough  to  cast  a  shade  over  its  enjoyment.  The  heart 
must  feel  that  there  is  nothing  permanent  here.  "  Life  is 
but  a  vapor."  All  earth-born  pleasures  are  transitory. 
Death  withers  every  flower  as  soon  as  it  blooms.  Man  too 
is  hurried  to  the  tomb  and  then  forgotten.  If  then  all  be- 
low be  stamped  with  vanity  ;  O,  let  us  seek  our  all  in  God. 
Let  us  relinquish  in  desire  what  we  have  been  accustomed 
so  much  to  value — that  the  soul  may  start  anew  in  the  race 
for  a  prize  worthy  of  her  struggles,  and  which  when  obtain- 
ed will  amply  reward  her  toils.  Let  us  fix  our  eye  on  the 
"  crown  of  glory  which  fadeth  not  away."  Let  us  delibe- 
rately renounce  this  vain  world,  and  take  God  for  our  only 
and  all-sufficient  portion.  Whether  on  earth  we  are  known 
or  unknown — honored  or  despised,  this  one  thing  let  us  seek 
after — to  secure  the  favor  of  God — to  enjoy  his  presence — 
and  at  last  to  inherit  his  glorious  kingdom. 

Unsatisfying,  O  Lord  our  God,  as  the  world  is ;  still  a 
strange  infatuation  exists  within  our  hearts,  which  leads  us 
to  covet  its  distinctions  and  its  pleasures.     So  far  as  thou 


128  BOOK  FOR  THE  SABBATH. 

hast  permitted  us  to  test  its  power  to  produce  happiness,  we 
have  been  invariably  disappointed.  We  have  found  it  to  be 
"vanity  and  vexation  of  spirit."  Its  sweetest  pleasures  have 
turned  bitter  in  the  enjoyment.  Its  loveliest  scenery  cannot 
charm  us  apart  from  thee ;  and  its  honors— so  far  as  obtain- 
ed— have  proved  but  empty  bubbles.  Yet  why,  O  Lord,  do 
we  still  hanker  after  these  vain  delights?  Why  do  we  not 
learn  to  appreciate  them  truly  ?  Come  thou  into  our  souls, 
with  all  thy  fulness,  and  then  will  our  hearts  quickly  bid 
adieu  to  them.  Thou  knowest  that  we  are  never  satisfied — 
never  happy — when  we  are  not  living  to  thee,  and  holding 
sweet  communion  with  thee.  Thou  knowest  how  weary  is 
the  soul — though  surrounded  with  earthly  good — if  God  be 
not  with  us,  or  if  we  have  failed  to  place  thee  first  in  our  af- 
fection !  Return  then  we  will  to  our  rest.  We  fly  to  thee 
our  God  once  more;  and  do  thou,  O  our  heavenly  Father, 
return  unto  us  and  dwell  in  us  forever,  for  Jesus'  sake. 
Amen.    .,  aii,  ^..i\,  :  ^ 


:T^nfc'  *r 


•(  i>-ir;.Uf' 


;.v.;   (; 


..m.^1  uo>.>  a^t;    MEDITATION  VII. 
hi  V/ocTK  w:^- 

THE   INVITATION. 

Come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  1  will 
give  you  rest.     MaM.  11:  28. 

Who  is  there  to  whom  this  invitation  is  not  applicable  ? 
How  few  can  be  found,  who  do  not  "  labor  for  that  which 
satisfieth  not,"  or  who  do  not  at  times  feel  the  burden  of  a 
guilty  conscience  ?  But  there  is  a  class  for  whom  the  kind 
compassionate  Savior  especially  intended  it.  There  are 
hearts  subdued  and  softened  by  divine  grace,  which  are  yet 
still  enveloped  in  darkness  and  oppressed  with  an  inward 
weight  of  sorrow.  They  are  personified  in  the  "  bruised 
reed  and  the  smoking  flax."  From  some  inscrutable  causes 
— traceable  possibly  to  their  physical  constitution — they  go 


THE  INVITATION.  'W» 

mourning  as  in  sackcloth,  considering  that  the  promises — 
those  well-springs  of  consolation — are  not  written  for  them. 
"  O,  ye  afflicted,  tossed  with  tempest  and  not  comforted," 
listen  to  the  sweet  inviting  voice  of  the  Savior,  "  Come  unto 
me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest."  Is  not  this  language  suited  to  such  as  ye  are  ?  Can 
ye  not  venture  to  approach,  and  touch  by  faith  "  the  hem  of 
his  garment?"  Heavy  as  may  be  the  load  of  guilt  on  the 
soul ;  do  ye  not  remember  that  "  the  blood  of  Jesus  Christ 
cleanseth  from  all  sin  ?"  Dark  as  your  path  may  be ; 
do  ye  not  know,  that  "  he  is  the  light  of  life  ?"  High  as 
the  waves  may  rise,  and  loud  as  the  winds  may  roar ;  does 
he  not  address  your  trembling  soul,  and  say,  "  It  is  I,  be  not 
afraid  ?"  He  says,  "  I  will  give  you  rest."  What  thou- 
sands have  ventured  on  this  promise,  and  found  the  peace 
which  they  sought !  "  Go  thou  and  do  likewise."  Let  not 
unbelief— so  dishonoring  to  Jesus — hold  you  back  any  long- 
er. You  have  not  to  "  ascend  up  into  heaven  to  bring  Christ 
down,  nor  to  descend  into  the  grave  to  bring  him  up  again 
from  the  dead.  His  word  is  nigh ;"  yea,  he  himself  is  nigh 
unto  thee.  It  is  only  to  "believe  in  thy  heart"  the  word 
which  he  has  spoken,  and  light  shall  break  in  upon  the  soul. 
Haste,  then,  at  the  call  of  Jesus.  Seek  rest  for  thy  troubled 
spirit  no  where  else  ;  for  it  is  to  be  found  in  him  alone. 


Why,  O  Lord,  are  these  hearts  so  slow  to  believe  thy  word, 
so  reluctant  to  appropriate  it  ?  From  the  realms  of  light  and 
glory  thou  didst  come,  veiling  thy  divinity  in  a  fleshly  form, 
suffering  every  extremity  of  pain  and  grief,  yea  even  death 
itself,  to  redeem  us,  and  yet  we  are  tempted  to  entertain  a 
guilty  distrust  of  ihee.  We  feel  as  if  all  this  could  not  have 
been  done  and  suffered  for  us.     But,  Lord,  we  know  thy 


130  BOOK  FOR  THE  SABBATH. 

word  rnaketh  no  exceptions.  It  hath  not  singled  us  out  and 
said,  tliy  blood  was  not  shed  for  us — thy  |)roinises  were  not 
for  our  comfort.  O  no ;  blessed  be  thy  name,  the  sacrifice 
on  Calvary  was  for  sinners.  The  voice  of  invitation  is  to 
all  who  feel  their  sins.  It  is  the  "weary  an«l  heavy  laden" 
whom  thou  hast  invited  to  thy  bosom.  Why,  then,  may  wc 
not  come  ?  Weighed  down  with  griefs  and  sorrows,  we 
surely  need  the  rest  which  thy  pardoning  mercy  alone  can 
confer.  Unworthy  as  we  are,  we  would  venture  to  thy  feet. 
O  take  away  that  unbelief  which  has  been  so  long  the  bar- 
rier between  thee  and  our  souls.  May  we  look  out  of  our- 
selves— where  all  is  so  dark— and  fix  our  gaze  upon  the  cross^ 
where  all  is  radiant  with  the  light  of  hope. 


MEDITATION  VIII. 


ALL  FOR  THE  BEST. 


And  we  know  tliat  all  things  work  together  for  good  to  tliem  that 
love  God,  to  thera  who  are  the  called  according  to  his  purpose. 
Rom.  8:  28. 

The  believer,  when  under  the  hidings  of  God's  face,  or 
when  smarting  under  the  rod  of  temporal  distress,  is  often 
ready  to  say,  "  all  these  things  are  ugainst  me."  Owing  to 
the  weakness  of  his  faith,  he  concludes  that  "  God  has  for- 
gotten him."  He  forgets  that  "  whom  the  Lord  loveth  he 
chastenelh,  and  scourgeth  every  son  whom  he  receiveth" — 
that  his  Lord  once  said,  "  in  the  world  ye  shall  have  tribu- 
lation." To  sink  down  under  troubles,  and  conclude  that 
there  is  no  relief  for  us,  is  to  distrust  our  Father's  care— to 
doubt  his  everlasting  love.  It  may  not  seem  good  to  God, 
who  orders  each  event  of  our  lives,  to  grant  us  the  pros- 
perity which  we  naturally  desire.     He  niay  discover  in  us 


ALL  FOR  THE  BEST.  131 

SO  much  remaining  depravity — developed  in  the  forms  of 
pride,  sensuality,  or  self-seeking — as  to  make  it  necessary 
to  visit  us  with  the  rod  of  correction.  When  that  rod  is  in- 
tended to  extirpate  these  sins,  should  we  not  be  prepared 
to  kiss  it  ?  Is  it  not  designed  to  wean  us  from  the  world, 
and  to  drive  us  more  closely  to  the  bosom  of  eternal  love  ? 
"All  things" — including  of  course  these  very  trials — "  will 
work  together  for  our  good."  Are  we  sick  and  suffering 
in  body  ?  Let  us  not  despair.  The  affliction  shall  work  for 
our  good.  Relief  will  come  in  due  time ;  or  if  the  sickness 
"  be  unto  death,"  God  can  make  it  conducive  to  a  calm  or 
triumphant  departure.  Doubt  not  that  his  mercy  is  in  it. 
Art  thou  poor,  and  apprehensive  that  thy  wants  may  not  be 
supplied  ?  O  trust  in  thy  Father's  care,  who  will  "  withhold 
no  good  thing  from  them  that  walk  uprightly."  Do  enemies 
beset  thy  path  ?  God  can  change  the  bitterest  of  them  into 
friends,  or  can  defend  and  deliver  thee  from  their  ire.  And 
what  though  all  these  afflictions  press  upon  the  soul  at  once, 
even  then  the  promise  is  not  nullified  ;  it  is  only  made  the 
more  precious.  But  remember  that  when  heaven  is  attain- 
ed, these  sorrows  will  be  felt  no  more  forever. 


How  precious,  O  God,  are  thy  promises!  They  apply  to 
us,  thy  sinful  and  suffering  children,  under  all  circumstances. 
Thou  hast  declared,  that  of  chastisement  "  all  of  us  must  be 
partakers ;"  that  the  way  to  thine  abode  is  rough  and  thorny. 
Why,  then,  should  we  fear  to  walk  in  it?  Why  wish  to 
tread  a  smooth  and  easy  path  ?  Our  sufferings,  we  acknow- 
ledge, are  caused  by  our  sin.  Instead  of  haling  and  sup- 
pressing, we  have  cherished  it.  Yes,  we  have  known  it  to 
be  offensive  to  thy  pure  eyes,  and  yet  we  have  committed 
and  recotnmitted  it,  Shouldst  thou,  O  Lord,  afflict  us  still 
more  heavily,  shouldst  thou  embitter  our  whole  life  with  ag- 


132  BOOK  FOR  THE  SABBATH. 

gravated  siifTering,  and  then  cast  us  into  hell ;  it  would  be 
but  the  just  reward  of  our  rebellion.  But  gracious  Father, 
we  come  to  plead  for  forgiveness  through  Jesus  Christ.  O, 
for  his  sake  pardon  us,  and  permit  us  to  take  hold  of  the 
promises  and  call  them  ours.  Thou  hast  said  that  "all 
things  shall  work  together  for  good  to  them  that  love  thee." 
Grant  that  we  may  love  thee,  and  have  the  evidences  of  that 
love,  by  "keeping  thy  commandments."  Then  may  we 
"glory  even  in  tribulations."  Then,  whatever  be  our  earthly 
lot,  joyous  or  sad,  one  sweet  pron/ise  shall  gild  the  darkest 
hours  of  our  existence.  We  sliall  be  cheered  by  the  thought 
that  "all  things  are  working  together  for  our  good;"  and 
when  we  have  done  and  suffered  thy  will  on  earth,  we  shall 
be  admitted  to  thy  glory,  to  see  thy  face  and  to  sing  thy 
praises  forever.    Amen. 


MEDITATION  IX. 


THE  HEART  OF   UNBELIEF. 


Take  heed,  brethren,  lest  there  be  in  any  of  you  an  evil  heart  of 
unbelief,  in  departing  from  the  living  God.    Heb.  3:  12. 

The  unbelief  of  the  ancient  Israelites  is  a  beacon  to  all 
succeeding  generations.  For  whilst  Jehovah,  by  a  miracu- 
lous symbol,  was  guiding  them  through  the  desert — feeding 
them  also  by  miracle— and  showing  himself  amidst  the  most 
sublime  and  over-powering  visions,  they  were  ever  and  anon 
forsaking  him  and  turning  to  the  worship  of  idols.  Their 
conduct  however  is  but  an  illustration  of  the  wickedness  of 
human  nature  generally.  There  was  in  them  '*  an  evil 
heart."  This  fully  explains  their  conduct.  But  the  same 
evil  heart  exists  in  us.  The  people  of  God,  but  partially 
sanctified,  .see  and  feel  this  secret  depravity.     It  is  the  fruit- 


THE  HEART  OF  UNBELIEF.  133 

ful  source  of  all  their  misery.  It  fosters  unbelief,  a  sin 
upon  which  God  looks  with  peculiar  abhorrence.  G,  this 
hateful  unbelief !  What  Christian  does  not  mourn  over  it, 
as  the  great  barrier  between  God  and  the  soul  ?  Unbelief 
leads  us  to  doubt  sometimes  even  the  existence  of  God.  It 
is  this  which  weakens  our  confidence  in  the  precious  truths 
of  revelation.  It  is  this  which  represents  earth's  pleasures 
as  substantial,  and  heaven  but  as  a  fanciful  vision.  How 
does  it  paralyze  every  spiritual  effort !  How  does  it  quench 
every  spark  of  zeal,  and  drive  us  to  a  melancholy  distance 
from  God  !  Let  us  then  take  heed,  lest  this  unbelief  be 
found  in  us.  O,  let  us  cultivate  a  strong  confidence  in  God  ! 
Let  us  live  near  the  cross,  and  be  much  in  the  study  of  his 
word.  Daily  let  us  resort  to  the  Savior  with  the  petitions, 
"  Lord,  increase  our  faith,"  "  Help,  Lord,  our  unbelief." 
Since  faith  is  the  gift  of  God,  let  us  earnestly  wrestle  for  it. 
The  more  faith  we  have,  the  nearer  shall  we  live  to  God. 
Unbelief  drives  us  from  him,  but  faith  draws  us  to  his  arms. 


We  would  bring  ihese  unbelievin"^  hearts  to  thee,  O  God, 
and  beseech  thee,  through  Jesus  Christ,  to  confirm  our  faith. 
O  that  we  could  have  and  retain  a  deep  impression  of  thy 
perpetual  presence!  We  would  fain  act  under  the  constant 
behef  that  "  thou  God  seest  us."  We  desire  that  measure 
of  faith  wliich  shall  recognize  thy  presence  in  every  created 
object,  and  thy  direct  agency  in  every  event  of  our  lives. 
Help  us  to  believe  unwaveringly  in  thy  holy  word; — to  rely 
implicitly  on  all  thy  promises.  Let  not  the  adversary  beget 
in  us,  distrust  of  thy  jirovidence,  nor  a  doubt  of  thy  sacred 
truth.  May  we  receive  all,  however  mysterious;  and  cast 
our  souls  upon  thy  testimonies.  May  we  take  hold  of  Christ 
as  the  sure,  the  only  foundation  ;  and  let  no  influence  of 
Satan,  no  secret  depravity  of  the  heart  shake  our  hope  and 
12 


134  BOOK  FOE  THE  SABBATH. 

trust  in  the  gracious  Mediator.  Lord  Jesus,  increase  our 
failii.  Let  us  take  thee  as  thou  art  offered  in  the  gospel,  to 
be  our  prophet,  our  priest,  and  our  king.  Yea  we  do  now 
commit  the  keeping  of  our  souls  to  thee.  Weak  indeed  is 
our  faith,  yet  it  is  enough — blessed  be  thy  name — to  enable 
us  sincerely  to  do  this.  O  root  out  from  these  hearts  every 
unbelieving  thought.  Enthrone  thyself  within,  and  subdue 
our  will  to  the  obedience  of  the  faith  ;  and  when  faith  is  no 
more  needed,  may  we  see  thee  without  a  cloud  to  darken  our 
vision,  and  dwell  in  thy  redeeming  love  forever. 


MEDITATION  X. 


TIME  PRECIOUS. 

Redeeming  the  time,  because  the  days  are  evil.     Eph.  5:  16*. 

Christians  reflect,  with  sorrow  and  self-upbraiding,  on  the 
unprofitable  and  sinful  manner  in  which  much  of  their  lives 
has  been  spent.  Before  the  grace  of  God  was  revealed  in 
us,  how  were  our  days  and  nights  given  to  vanity  !  And 
even  since  we  professed  to  be  swayed  by  higher  principles, 
how  have  we  neglected  or  misimproved  many  of  our  op- 
portunities for  doing  or  for  obtaining  good  !  What  progress 
in  holiness  might  we  have  made,  had  we  applied  as  frequent- 
ly and  a^  fervently  to  the  throne  of  grace  as  we  might  have 
done  ?  How  much  of  divine  truth  might  we  have  learned, 
had  we  studied  as  diligently  and  prayerfully  as  we  might  have 
done,  the  sacred  record  }  How  many  souls  might  have  been 
instructed — warned,  and  possibly  saved,  had  we  been  as 
faithful  as  we  ought  to  have  been,  in  using  the  influence 
over  others  which  providence  has  given  to  us  }  Alas,  we 
must  acknowledge,  that  in  all  things  we  have  come  short. 


TIME  PRECIOUS.      ■  135 

Our  days  have  been  days  of  evil.  How  can  we  lock  back 
upon  the  past  without  shame  and  contrition  ?  Much  precious 
time  has  been  lost.  -Yes,  it  is  gone,  never  to  return.  The 
opportunities  for  usefulness  which  have  been  lost,  are  lost  for- 
ever. There  is  only  one  way  in  which  time  can  be  redeem- 
ed. It  is  by  seizing  the  present  moments  and  consecrating 
them  all  to  God.  It  is  by  beginning  at  once,  and  in  good  ear- 
nest, to  labor  for  the  salvation  of  souls.  In  this  way  alone 
can  we  redeem  the  time. 


O  God,  we  mourn  over  time  lost,  yea  murdered  in  sinful 
pleasures  or  in  guilty  indolence.  We  have  been  for  the 
most  part  only  "cumbering  the  ground;"  and  justly  tnight 
we  have  been  cut  down,  and  made  the  monuments  of  thy 
severe  displeasure.  But  O,  for  the  sake  of  thy  dear  Son, 
spare  us  a  little  longer.  **  Hide  thy  face  from  our  sins  and 
blot  out  all  our  iniquities."  Let  not  our  past  unfaithfulness 
provoke  thee  to  destroy  us.  Give  us  grace,  that  we  may  com- 
mence anew  thy  service,  and  consecrate  every  power  we  pos- 
sess to  the  great  work  of  salvation.  We  renewedly  give 
ourselves  away  to  thee,  O  Lord.  May  what  remains  of  life 
be  devoted  to  thy  service.  Show  us  what  thou  wouldst 
have  us  to  do.  Make  the  i)ath  of  duty  plain  before  our  face. 
Let  thy  holy  providence  open  before  us  fields  of  usefulness, 
and  thy  grace  dispose  us  and  enable  us  to  enter  them,  and 
faithfully  to  labor  until  thou  shalt  call  us  to  our  account; 
and  then  acknowledging  ourselves  but  "unprofitable  ser- 
vants," we  will  hope  for  thine  approval,  and  for  an  admis- 
sion to  the  joys  of  thy  kingdom,  solety  for  the  sake  of  Je- 
sus our  Savior.     Amen. 


136  BOOK  FOR    THE  SABBATH. 


MEDITATION  XI. 


GRATITUDE. 


Bless  the  Lord^  O  my  soul,  and  forget  not  all  his  benefits. 
Psalm  103:  2.  ^  , 

There  ie  no  duty  more  delightful  than  that  of  praise. 
The  Psalms  of  David  are  replete  with  it.  His  devotions 
ofttimes  consisted  wholly  in  it.  At  one  time,  he  breaks 
forth  in  the  ecstatic  language,  "O  give  thanks  unto  the  Lord  ; 
call  upon  his  name  ;  make  known  his  deeds  among  the 
people.  Sing  unto  him  ;  sing  psalms  unto  him  ;  talk  ye  of 
all  his  wondrous  works."  At  another  he  calls  upon  all 
creation,  animate  and  inanimate,  to  assist  him  in  praising 
Jehovah's  great  and  glorious  name  ;  and  concludes  by  say- 
ing, "  Let  every  thing  that  hath  breath  praise  the  Lord." 
But  how  seldom  do  we  imitate  this  pious  bard  in  his  holy 
work  !  Alas,  we  live  not,  I  fear,  as  near  to  the  mercy-seat 
as  he  did,  nor  do  we  breathe  so  much  of  the  atmosphere 
of  heaven.  Else  why  have  our  devotions  so  much  of  the 
slavish,  and  30  little  of  the  filial  spirit  in  them  ?  Were  a 
kind  earthly  parent  to  be  hourly  bringing  us  new  tokens  of 
his  favor,  should  we  not  express  our  gratitude  for  such  fa- 
vors ?  Why  then  are  we  not  found  praising  our  heavenly 
Father,  "  who  daily  loadeth  us  with  benefits,"  and  "  who 
giveth  us  richly  all  things  to  enjoy  .^"  O,  the  very  exube- 
rance and  constancy  of  his  gifts  seem,  in  some  instances, 
to  harden  the  heart.  Ungrateful  man  !  Often  do  days  and 
weeks  pass  away  marked  by  this  guilty  forgetfulness.  And 
is  it  possible,  that  we  can  forget  that  Being  "  in  whom  we  live 
and  move" — whose  hand  is  open  to  satisfy  our  every  reason- 


GRATlTDDfi.  137 

able  desire,  and  to  whose  protecting  care  we  owe  our  safe- 
ty ?  Above  all,  can  we  forget  the  love  which  he  has  be- 
stowed upon  us,  in  :giving  his  dear  Son  to  die  for  our  sins  ; 
or  the  compassion  which  that  Savior  has  manifested  in  dy- 
ing to  redeem  us  ?  Never^  never  let  us  forget  these  infi- 
nite favors.  Let  us  pour  forth  our  praises  unceasingly  to 
God  and  to  the  Lamb.  Let  us  adopt  the  language  of  Da- 
vid and  sing,  "  Bless  the  Lord,  O  our  souls,  and  forget  not 
all  his  benefits."  Let  us  ask  ourselves,  morning,  noon, 
and  night,  at  the  close  of  the  week,  month,  or  year,  what 
common  and  special  favors  we  have  received  ;  and  whilst 
we  humble  ourselves  for  our  sins,  let  us,  in  exalted  strains, 
praise  the  Lord  for  his  unmerited  mercies. 

O  Lord  God,  we  have  heeii  prone  to  overlook  the  innume- 
rable favors  wherewith  thou  hast  daily  crowned  our  lives. 
It  is /'  in  thee  that  we  live  and  move."  Not  the  exertion  of 
a  muscle  can  be  made  without  thee.  Why  then  have  we' 
not  habitually  recognized  thy  upholding  hand  in  the  continu- 
ance of  our  forfeited  lives?  O,  pardon  thy  servants  for  this; 
and  let  us  hereafter  cease  not  to  praise  thee,  "  in  whose  hand 
our  breath  is,  and  whose  are  all  our  ways."  Thou  dost  also 
provide  us  with  food  atid  raiment.  All  nature  is  a  vast  store- 
house for  the  siij)ply  of  oiu-  wants.  And  yet  too  seldom 
have  we  eaten  our  "bread  with  gladness  and  singleness  of 
heart."  Through  what  troubles  hast  thou  carried  us  !  From 
what  billows  of  adversity  hast  thou  rescued  us  !  In  what 
perils  hast  thou  guarded  us !  Ten  thousand  thousand  mer- 
cies have  fallen  around  our  paths  ;  and  O,  above  all,  and  as 
if  to  crown  all,  thou  hast  given  thine  only  begotten  Son  ; 
and  hast  sweetly  constrained  us  to  accept  of  salvation. 
Thou  hast  been  our  guide  through  all  our  weary  })ilgrimage. 
In  darkness  thou  hast  been  our  light  ;  in  sorrow  our  conso- 
lation ;  in  despondency  our  only  trust  and  stay.  And  shall 
we  forget  all  these  benefits?     Shall   we,  in  view  of  them, 

12» 


138  BOOK  FOR  THE  SABBATH. 

refuse  to  praise  thee  ?  O,  forgive  our  past  ingratitude. 
Touch  these  cold,  unfeeling  hearts  with  thy  grace  ;  soften 
them  into  penitence  ;  and  awake  in  them  a  permanent  feel- 
ing of  gratitude  and  love;  for  the  sake  of  our  Advocate  and 
Redeemer.     Amen. 


MEDITATION  XII. 


THE  PROMISED  SPIRIT. 


But  if  I  depart  1  will  send  him  [the  Comforter]  unto  you. 
Jo/m\6:7. 

How  consolatory  is  the  language  of  our  Lord  to  his  de- 
sponding disciples  !  He  had  intimated  to  them  the  neces- 
sity of  his  departure.  The  crisis  had  come  when  he  must 
"  lay  down  his  life  for  his  sheep,"  and  go  to  possess  his 
mediatorial  throne  in  heaven.  But  they  were  overwhelm- 
ed at  the  thought  of  losing  their  compassionate  master. 
They  had  entertained  sanguine  expectations  as  to  an  earth- 
ly kingdom,  and  they  had  supposed  that  its  honors  and  dis- 
tinctions would  naturally  fall  to  themselves.  They  had, 
however,  a  still  deeper  foundation  for  their  sorrow.  They 
dearly  loved  their  Lord — nay  more,  they  adored  him  as 
"  God  manifest  in  the  flesh."  And  must  they  now  part 
with  him  ?  The  thought  is  agony.  But  Jesus  had  a  word 
of  consolation  suited  to  their  feelings.  He  speaks  of  the 
expediency  of  his  departure — in  view  of  the  completion  of 
his  great  work,  which  includes  the  descent  of  the  Spirit,  as 
well  as  the  sacrifice  on  the  cross.  "  If  I  depart,"  says  Jesus, 
"  I  will  send  him  unto  you."  And  soon  this  blessed  Com- 
forter came  according  to  promise,  to  assuage  their  grief— to 


THE  PROMISED  SPIRIT.  139 

inspire  ihem  with  heavenly  gifts — to  fill  them  with  holy  bold- 
ness— to  pour  light  into  their  minds — and  to  sustain  them 
under  all  their  labors  and  persecutions.  Still  does  the 
same  divine  Agent  dwell  with  the  people  of  God.  Yes, 
though  with  our  bodily  eyes,  we  no  longer  see  Jesus,  yet 
does  the  Spirit,  "  receive  of  Christ's,  and  show  it  unto  us." 
It  is  through  the  Holy  Spirit,  that  we  catch  an  occasional 
gUmpse  of  Immanuel's  glory.  When,  at  times,  our  strength 
has  failed,  and  deep  depression  has  seized  upon  us,  have 
we  not,  by  the  Holy  Comforter,  been  lifted  up  and  restored 
to  the  light  of  God's  countenance  ?  The  Holy  Spirit  dwells 
in  us,  if  we  are  the  children  of  God.  "  Your  body  is 
the  temple  of  the  Holy  Ghost."  And  does  this  heavenly 
guest  indeed  dwell  in  such  polluted  hearts  as  ours  ?  How 
careful  then  should  we  be,  lest  by  pride  or  some  hateful 
lust,  we  grieve  him  away  !  Let  us,  with  holy  jealousy, 
watch  against  any  rival  which  may  come  to  dispute  with 
him  the  possession  of  our  hearts.  Let  us  remember  the 
exhortation,  "  Grieve  not  the  holy  Spirit  of  God,  whereby 
ye  are  sealed  unto  the  day  of  redemption." 

O  divine  Spirit,  promised  by  the  Savior,  and  given  through 
his  intercession,  come,  dwell  in  these  polluted  hearts  to  sub- 
due and  to  sanctify  them  !  The  heavens  have  received  our 
Lord,  but  thou  hast  come  to  reveal  him  to  our  faith.  "  Glori- 
fy him  ;  receiving  of  his,  and  showing  it  unto  us."  Earnest- 
ly we  desire  to  know  more  of  Immanuel — we  would  be  ra- 
vished with  his  beauties.  We  long  to  see  him  clothed  in 
that  resplendent  glory  which  irradiated  him  on  the  mount 
of  transfiguration.  But  \(  that  be  too  blissful  a  revelation, 
for  such  unworthy  sinners  ;  at  least  show  him  unto  us,  bow- 
ed beneath  his  sufferings,  and  enable  us  to  weep  over  sin, 
the  cause  of  ail   those  suflTerings.     Blessed  Comforter,  take 


140  BOOK  FOR  THE  SABBATH. 

possession  of  us,  and  dwell  in  otir  hearts  forever.  We 
would  be  thy  consecrated  temples.  Expel,  we  beseech  thee, 
every  polluting  image — purify  every  unhallowed  affection  ; 
and,  by  thy  grace,  make  us  a  fit  residence  for  thyself.  We 
would  be  wholly  sanctified  ;  for  only  then,  shall  we  be  su- 
premely blessed.  Pardon  the  many  sins  whereby  we  have 
so  often  grieved  thee,  and  may  we  henceforth  be  vessels  of 
honor,  purified  by  thy  indwelling,  for  the  master's  use. 
Grant  this,  O  Lord,  for  Jesus'  sake.     Amen. 


MEDITATION  XIII. 

THE  LOVE  OF  CHRIST. 
For  the  love  of  Christ  constraineth  us.   2  Cor.  5:  14. 

The  love  of  Christ !  What  a  motive  to  one  who  has  felt 
its  constraining  influence  !  Can  we  say  that  we  have  not 
only  experienced  the  love  of  Christ  to  us ;  but  have  felt  in 
return  the  outgoings  of  love  to  our  blessed  Savior  ?  The 
apostle  Peter  could  appeal  ingenuously  to  his  Lord  and  say, 
"  Thou  knowest  all  things,  thou  knowest  that  I  love  thee." 
Impelled  by  this  love,  he  went  forth  boldly  proclaiming  the 
gospel,  and  enduring  cheerfully,  for  Christ's  sake,  persecu- 
tion and  death.  Paul  also  was  constrained  by  it  to  ofifer 
himself  a  living  sacrifice  unto  God.  It  bore  him  above  all 
his  trials.  It  was  the  fountain  of  his  joy,  and  the  impulse 
of  his  zeal.  Let  us  inquire,  then,  how  much  influence  this 
love  of  Christ  has  had  over  us  ?  Has  it  led  us  to  practice 
self-denial  for  Jesus'  sake  ?  Has  it  fed  the  flame  of  our 
devotions  ^  Has  it  been  the  secret  spring  of  our  charities  ? 
Do  we  daily  go  up  to  Calvary,  and  study  our  obligations  at 


THE  LOVE  OF  CHRIST.  141 

the  foot  of  the  cross  ?  See,  on  that  cross,  the  adorable  Sa- 
vior !  Behold  him,  who  is  the  equal  of  the  Father,  stretched 
in  bleeding  agony— expiring  under  an  inconceivable  weight 
of  sorrow,  to  redeem  us  wretched,  guilty  men  !  All  this 
he  does  to  rescue  us  from  sin  and  from  hell — to  create  us 
"  heirs  of  God" — to  purchase  for  us  "  an  inheritance  that 
is  incorruptible."  And  what  have  we  ever  done  for  him  ? 
Let  us  weep,  that  we  have  made  such  returns  of  ingratitude 
and  sin.  Let  us  renew  our  vows  at  the  foot  of  the  cross. 
O  let  us  go  forth  to  our  work  with  increased  diligence. 
Short  may  be  the  time  that  is  left  us  to  labor  for  our  Lord. 
Soon  may  we  be  called  to  our  account.  Be  it  ours,  to  say 
with  Paul,  "  Whether  we  live,  we  live  unto  the  Lord  ;  and 
whether  we  die,  we  die  unto  the  Lord  ;  whether  we  live, 
therefore,  or  die,  we  are  the  Lord's." 


O,  our  adorable  Savior,  when  we  reflect  on  thy  matchless 
love,  which  led  thee  first  to  pity  us,  then  to  come  into  this 
polluted  world  to  redeem  us  ;  when  we  think  of  all  which 
thou  hast  done  and  suffered  for  us  sinful  worms  ;  we  are 
lost  in  wonder,  and  we  cannot  find  language  to  express  our 
obligations.  But  O,  what  poor  returns  have  we  made  for 
all  this  love  and  compassion  !  Well  might  we  bury  our 
faces  in  the  dust ;  nor,  but  for  thy  mercy,  could  we  venture 
to  look  up  to  thee,  whom  we  have  "  crucified  afresh." 
'Twas  not  enough  that  the  sins  of  our  unregenerate  slate 
were  laid  upon  ihee  ;  we  have  added  to  that  oppressive  load, 
by  sinning  against  love  and  mercy  ;  dying  love  and  bound- 
less mercy.  Yet  doth  thy  love,  Savior,  overtop  all  these 
mountains  of  iniquity.  It  says  "  Thy  sins,  which  are  many, 
are  all  forgiven  thee."  Let  this  love  reach  and  melt  our  ob- 
durate hearts.  Let  it  constrain  us  to  "  live,  not  to  ourselves, 
but  to  thee,  who  hast  died  for  us  and  risen  again  ;"  and 
whilst  the  children  of  this  world  are  laboring  to  aggrandize 


142  BOOK  FOR  THE  SABBATH. 

self,  let  MS,  forgetful  of  self,  be  absorbed  in  the  work  of  jjlori- 
fying  our  Master.  "  For  us  to  live  may  it  be  Christ."  When 
we  can  no  longer  glorify  thee  on  earth — then,  O  our  Savior, 
let  us  have  a  place  in  that  bright  world  where  love— that 
grace  which  outlivies  faith  and  hope — shall  endure  forever. 


MEDITATION  XIV. 


THE  CONTRAST. 


There  be  many  that  say,  Who  will  show  us  any  good  ?    Lord,  lift 
thou  up  the  liglit  of  thy  countenance  upon  us.    Ps,  4:  G. 

How  unsatisfying  is  all  sublunary  good  !  Such  must  be 
the  exclamation  of  every  honest  heart.  Yet  should  we  in- 
fer, from  the  eagerness  and  untiring  diligence  with  which 
worldly  pleasure  is  pursued,  that  it  must  bring  to  its  posses- 
sor entire  satisfaction.  But  do  the  votaries  of  the  world 
find  the  good  which  their  imaginations  had  pictured  ?  Is 
there  no  disappointment — no  draw-back  in  their  bliss  ?  Does 
not  the  soul  secretly  ask,  if  this  is  all?  Do  they  not  ex- 
claim, under  their  disappointment, "  Who  will  show  us  any 
good  .?"  O  ye  worldlings,  ye  sensual,  grovelling  souls,  do 
ye  not  know  that  ye  were  made  for  the  enjoyment  of  higher 
and  purer  bliss  ?  Do  ye  not  reflect  that  your  immortal  na- 
ture can  never  be  satisfied  with  the  good  which  ye  are  pur- 
suing.? Go  to  the  Christian,  and  learn  where  the  true 
source  of  happiness  lies.  He  has  a  joy  that  is  unspeakable. 
It  consists  in  the  light  of  God's  countenance.  His  prayer 
is,  "  Lord,  lift  upon  us  the  light  of  thy  countenance."  Such 
bliss  cannot  be  yours  until,  forsaking  your  "  broken  cis- 
terns," you  turn  to  "  the  fountain  of  living  waters."    The 


.'.       THE  CONTRAST.  143 

Psalmist  declares/ that  the  light  of  Jehovah's  countenance 
affords  to  the  believer  more  real  joy,  than  does  the  increase 
of  worldly  substance  to  the  avaricious.  Let  us  inquire, 
then,  if  this  is  the  case  wuh  us,  if  the  light  of  God's  coun- 
tenance is  desired  more  strongly  than  the  influx  of  wealth 
and  honor  ?  Is  it  our  daily  prayer,  as  we  see  others  strug- 
gling for  earthly  gain,  "  Lord,  lift  upon  us  the  light  of 
thy  countenance  ?"  How  beautiful  the  allusion  !  As  when, 
after  a  night  of  darkness,  the  dawning  rays  appear,  chasing 
the  gloom — or  as  when  through  the  murky  cloud,  spreading 
its  thick  folds  around,  the  full-orbed  sun  is  seen  burst- 
ing with  its  cheering  light ;  so,  O  God,  let  thy  reviving 
smiles  fall  on  our  dark  and  troubled  souls !  Let  us  but  en- 
joy the  light  of  God's  countenance,  and  we  can  sing  in  the 
absence  of  every  other  good.  It  is  this  which  can  cheer 
the  abodes  of  poverty — -which  can  gild  the  darkest  path  of 
sorrow — which  can  make  the  heaviest  burdens  seem  light 
— and  which,  when  the  vale  of  death  is  in  view,  can  prove 
an  undying  lamp,  to  light  the  soul  in  triumph  across  it. 


O  God,  the  fountain  of  happiness,  w^e  rejoice  that  in  Christ 
Jesus,  thou  art  reconciling  the  world  unto  thyteelf.  Be  thou 
reconciled,  we  beseech  thee,  to  us.  Let  us  apj)roach  thee 
with  the  confidence  of  children.  No  merits  of  our  own 
have  we  to  plead.  Our  holiest  services  are  polluted.  O 
look  upon  the  face  of  thine  anointed,  and  for  his  sake  look 
graciously  upon  us.  Lord,  we  have  sinned  in  attempting  to 
find  our  happiness  in  things  below.  Forsaking  thee,  "the 
fountain  of  living  waters,"  we  have  turned  to  "  broken  cis- 
terns which  can  hold  no  water."  Our  supreme  affections 
ought  ever  to  have  been  fixed  on  thyself.  Then  should  our 
souls  have  found  a  satisfying  portion.  Thou  hast  taught  us, 
by  experience,  the  emptiness  and   vanity  of  this   world's 


144  BOOK  FOR  THE  SABBATH. 

pleasures.  When  we  have  had  the  fullest  measure  of  them, 
they  have  appeared  most  vain.  Thou,  O  God,  art  the  only 
satisfying  portion  of  the  soul.  Separated  from  thee — shut 
out  from  the  light  of  thy  countenance,  we  must  be  wretched. 
It  is  hell  to  be  removed  from  thy  presence,  though  sur- 
rounded by  all  that  earth  can  give.  It  is  heaven  to  enjoy 
thee,  though  bereft  of  all  besides.  Oh  then  "lift  upon  us 
the  light  of  thy  countenance,"— grant  us  one  sweet  approv- 
ing smile,  that  shall  assure  us  of  thy  everlasting  love  for 
Jeans'  sake.     Amen. 

My  Jesus,  thou  hast  taught 

This  heart  to  love  but  thee  ; 

The  sweetest  joys  of  earth  are  fraught 

With  emptiness  to  me. 

If  sorrow  shades  my  eyes, 
It  is  when  thou  art  fled  } 
Deep  in  the  dust  my  spirit  lies. 
And  mourns  its  comforts  dead. 

The  world  has  lost  its  power 
To  soothe  this  inward  pain  ; 
To  me  it  is  a  faded  flower, 
That  cannot  bloom  again. 

But  when  thy  smile  appears, 

To  chase  this  gloom  away  ; 

How  bursts  my  song— how  sink  my  fears  ! 

My  night  is  turned  to  day. 

Then,  Lord,  no  more  permit 
This  heart  from  thee  to  rove  j 
O  that  I  may  forever  sit 
At  thy  dear  feet,  and  love  ! 


THE  REFUGE.      --"  '  |4$ 


MEDITATION  XV. 

.„      ,,      THE  REFFGE. 

God  is  our  refuge  and  strength,  a  very  present  help  in  trouble. 
Psalm  46:  1. 

"  Man  is  born  lo  trouble,  as  the  sparks  fly  upwards." 
The  world  in  which  we  dwell  is  but  "  a  vale  of  tears."  Sin 
has  caused  these  tears  to  flow  ;  and  every  sinner  must,  soon- 
er or  later,  pour  in  his  contribution  of  personal  grief,  to 
swell  the  general  tide  of  sorrows.  The  domestic  circle 
must  be  invaded  by  the  ruthless  hand  of  death.  Wealth 
may  abound  one  day,  to  be  succeeded  by  poverty  the  next ; 
or  even  if  retained,  may  prove  a  source  of  anxiety  and 
temptation  to  its  possessor.  In  short,  all  must  drink  of  the 
bitter  cup.  Is  it  not  wise  then  to  provide  against  the 
months  that  are  now,  or  that  are  drawing  nigh,  when  we 
are  obliged  to  say  "  we  have  no  pleasure  in  them."  Alas ; 
the  poor  sinner,  who  finds  all  his  happiness  in  the  things 
of  earth  ;  when  these  are  gone,  has  nothing  left.  He  h^s 
no  shelter  from  the  storm.  It  must  beat  upon  his  naked 
head.  But  not  so  the  Christian.  He  can  say,  under  the 
severest  afflictions,  "  God  is  my  refuge  and  strength,  a 
very  present  help  in  trouble."  O  what  an  unspeakable 
blessing  to  have  an  almighty  support !  How  calming  to  the 
soul  in  the  dark  hour  of  adversity,  to  be  able  to  pour  all 
its  sorrows  into  the  bosom  of  God !  When  death  has 
seemed  to  hover  over  us,  to  aim  his  shafts  at  us  or  ours, 
what  sweet  consolation  have  we  found  in  God  !  In  "  the 
secret  place  of  the  Most  High,"  we  have  been  able  to  dwell 
safely.  When  the  world  without  has  been  covered  with 
gloom,  all  has  been  sunshine  within.  When  the  power  of 
13 


146  BOOK   FOR  THE  SABBATH. 

the  tempter  has  overwhelmed  us,  the  arm  of  Jesus  has  lift- 
ed us  up  and  pointed  out  a  way  of  escape.  Whatever  then 
are  our  trials,  let  us  still  trust  in  God.  Away,  ye  dark,  un- 
believing thoughts !  "  God  is  a  present  help  ;"  and  "  though 
he  slay  us,  yet  will  we  trust  in  him."  His  promise  is — 
whatever  is  our  situation,  "  my  grace  is  sufficient  for  thee  ; 
for  my  strength  is  made  perfect  in  weakness." 

iti 

O  God,  it  is  the  hour  of  darkness.  "Fearfiilness  and 
trembling  have  come  upon  us,  and  horror  hath  overwhelm- 
ed us."  Whither  can  we  look  but  unto  ihee  ?  What  now 
can  be  our  support  but  thy  precious  promises  ?  Thou  hast 
declared  thyself  to  be  "a  refuge"  to  thy  people — "their  pres- 
ent help  in  trouble."  Often  have  thy  servants  experienced 
the  truth  of  this  comforting  declaration.  When  trouble,  and 
sorrow,  fear  and  anxiety,  have  taken  hold  upon  them,  they 
have  fled  to  this  sweet  refuge.  They  have  poured  out  their 
souls  unto  thee,  and  thou  hast  helped  them  in  the  time  of 
their  distress.  Thou  hast  calmed  their  rising  fears,  and  en- 
abled them  to  resign  every  event  into  thy  hands.  What 
peace  hath  then  pervaded  their  souls  !  Let  thy  merciful  lov** 
ing  kindness  then  visit  us  in  this  hour  of  our  tribulation. 
Hide  not  thy  face  from  us.  "  Put  not  thy  servants  away  in 
anger."  O  speak  peace  to  our  troubled  spirits.  Hide  us 
under  the  shadow  of  thy  wings  "  till  these  calamities  be  over- 
past." Strengthen  our  faith  to  take  a  firm  hold  of  thy 
promises,  and  let  no  vicissitudes  of  this  life,  no  threatening 
dangers  shake  our  confidence  in  thee  or  in  thy  declarations, 
for  the  sake  of  Jesus  Christ,  our  hope  and  our  Redeemer. 
Amen. 


-hit  -tut  i^<r.>;i,  v,i*>  ■=■;  "   ^^.    /iM       .t^i^BCTir!*^''"  •"•-     ■  •■   -'•'■-• 

MEDITATION  XVI.  ,  >  w 

/i   '^  09.0^1  a    PRAYER  HINDERED. 

Ye  ask,  and  receive  not,  because  ye  ask  amiss,  that  ye  may  con- 
sume it  upon  your  lusts.    James  4:  3. 

It  is  important  to  investigate  the  spirit  with  which  we 
pray,  as  well  as  to  inquire  into  the  subject  matter  of  our  pe- 
titions. We  may  pray  earnestly,  and  for  things  in  them- 
selves lawful  ;  but  the  motive  which  actuates  to  the  duty 
may  be  wrong.  We  may  ask  for  health ;  not  that  when  re- 
ceived, it  may  be  devoted  to  God  ;  but  that  we  may  be  ena- 
bled more  perfectly  to  enjoy  our  earthly  pleasures.  We  may 
ask  for  temporal  prosperity  in  general,  simply  because  we 
naturally  shrink  from  suffering,  and  covet  enjoyment.  We 
may  even  pray  for  more  of  the  sensible  joys  of  religion,  be- 
cause of  the  mere  pleasurable  excitement  which  accompa- 
nies them.  Alas,  our  prayers  are  too  often  exclusively  selfish. 
The  glory  of  God  has  but  little  to  do  with  them.  Not  sel- 
dom do  we  mutter  over  a  form,  whilst  the  heart  is  wander- 
ing and  cold.  When  we  have  finished,  we  scarcely  know 
for  what  we  have  been  praying,  nor  reflect  on  the  dread 
majesty  of  the  being  whom  we  have  addressed.  The  sins 
of  our  holy  things  are  not  the  least  of  our  transgressions. 
How  offensive  in  the  sight  of  Heaven  must  have  been  many 
of  our  prayers !  Truly  we  need  not  wonder,  that  they  are  not 
oftener  answered.  "  We  ask,  and  receive  not,  because  we 
ask  amiss."  O,  for  more  of  the  spirit  of  prayer  !  Why 
do  we  not  oftener  avail  ourselves  of  our  precious  privilege 
of  coming  to  the  mercy  seat  ?  May  we  not  there  disburden 
our  souls  .''     May  we  not  invoke  the  divine  presence  to  at- 


148  BOOK  FOR  THE  SABBATH. 

tend  us  on  our  pilgrimage.  May  we  not  draw  upon  his  ful- 
ness, even  "  grace  for  grace  ?"  Has  he  not  said,  "draw  nigh 
to  God,  and  he  will  draw  nigh  to  you  ?"  Is  not  the  mercy 
seat  always  accessible  ?  Hear  his  inviting  voice.  "  Ask, 
and  ye  shall  receive."  Have  we  not  also  an  "  Advocate 
with  the  Father,"  to  present  our  prayers  ?  Only  let  us  ask 
aright,  and  the  blessing  shall  be  ours.  Let  our  prayers  be 
importunate— sincere — submissive — with  faith  in  the  prom- 
ises— preferred  in  Jesus'  name  ;  and  above  all,  having  re- 
ference to  the  glory  of  God,  and  we  cannot  doubt  that  God 
will  hear  and  answer  them.  ; 


O  spirit  of  holiness,  breathe  into  our  souls  the  true  feelings 
of  devotion!  It  is  thy  merciful  prerogative  to  help  our  in- 
firmities. We  are  bowed  down  greatly.  Our  iniquities  are 
so  great  that  we  cannot  look  up.  O  lead  us  to  a  believing 
view  of  the  atoning  Lamb.  Let  us  feel  him  to  be  our 
strength,  and  let  us  see  in  him  our  pardon  and  our  righteous- 
ness. Often,  alas,  have  we  prayed  with  our  lips  whilst  our 
hearts  have  been  far  from  God.  The  remembrance  of  such 
prayers  fills  us  with  shame  and  confusion  of  face.  Often 
too  have  we  asked  for  blessings  from  motives  which  thou 
eouldst  not  approve  ;  and  sometimes,  we  fear,  even  that  we 
might  "consume  them  on  our  lusts."  O  God,  forgive  us 
this  great  iniquity.  Draw  us  once  more  to  thee,  and  fill  us 
with  the  spirit  of  supplications.  Teach  us  how  to  pray,  and 
what  to  pray  for.  Let  us  wrestle  as  did  Jacob— let  us  sigh 
and  mourn  as  did  Hannah — let  us  repent  and  pray  as  did 
the  publican.  May  we  "come  boldly,"  yet  humbly,  "  to  the 
throne  of  grace,  and  obtain  mercy  and  find  grace  to  help  in 
time  of  need."  May  we  have  such  frequent  and  stich  de- 
lightful communion  with  thee,  that  prayer  shall  be  our  daily 
bread ;  that  like  Enoch  we  may  walk  with  God.   Amen. 


. .  :  JllVlXiB- fiUIDANGE^  ...  4M 

^Un     '.;:!    Tj  .v»,i  ;.:--.''\''i\      !',■,<■!}■  if  ■:    vj'v"^.i    'v  '  >i  .;^    tf    i.  .».      r>i       L-vrj 

16  = 

h  MEDITATION  XVII. 

hja  nuii  ^M(''.  DIVINE  guidance. 

won  'i  .-t  ^^j^   ^^ijj^t  ^ilt  tijQu  jjj^yg  nie  to  do  ?  Jets  9:  6. 

How  often  is  the  path  of  duty  involved  in  obscurity 
which  nothing  but  light  from  heaven  can  dissipate  !  But 
it  is, the  believer's  privilege  to  innplore  the  God  of  all  grace 
to  point  out  to  him  the  way  in  which  he  should  go.  As  to 
practical  religion,  there  is  a  general  course  or  tenor  of 
feeling  and  action  which  is  comparatively  plain.  In 
all  ordinary  circumstances  the  word  of  God  will,  by  its  pre- 
cepts and  counsels,  indicate  the  path  of  duty.  "  By  taking 
heed  thereto,"  we  cannot  go  wrong.  If,  for  example,  we 
are  tempted  to  distrust  Providence,  by  an  undue  anxiety  as 
to  the  supply  of  earthly  good  which  we  need;  we  may 
learn,  from  our  Savior's  declaration,  to  be  no  longer  of"  a 
doubtful  mind  ;"  but  to  trust  Him  who  "  clothes  the  grass 
of  the  field,  and  feeds  the  fowls  of  the  air."  Are  we  prone 
to  anticipate  evil  of  any  kind  ?  Let  us  remember  that  the 
same  authority  says,  "  sufficient  unto  the  day  is  the  evil 
thereof."  Are  we  in  doubt  how  we  should  feel  towards 
one  who  has  injured  us,  or  who  has  forfeited  our  esteem  ? 
The  clear  response  from  the  Bible  is,  "  Charity  hopeth  all 
things."  "  Forgive  every  one  his  trespasses."  "  Heap 
coals  of  fire"— that  is  tokens  of  love — "  upon  his  head." 
But  often  with  the  believer,  there  are  seasons  of  deep  per- 
plexity and  distressing  anxiety  as  to  what  he  shall  do  ; 
when  he  cannot  so  clearly  discern  the  path  in  which  he 
should  tread.  His  way  is  often  actually  hedged  up.  Like 
the  Israelites  on  the  Egyptian  side  of  the  Red  Sea,  he 
13* 


150  BOOK  FOR  THE  SABBATH. 

seems  completely  environed  with  difficulties.  What  now 
shall  he  do  ?  If  he  can  do  nothing  else,  he  can  with  Paul 
give  himself  to  prayer.  "  Lord,  what  wilt  thou  have  me  to 
do  ?"  should  be  his  earnest  cry.  Yet  let  him  understand, 
that  this  sense  of  dependence  on  God  exempts  him  not 
from  the  obligation  to  make  every  effort  possible,  to  know 
the  path  of  duty,  and  to  do  the  will  of  God.  Every  lawful 
means  to  understand  the  leadings  of  providence  must  be 
resorted  to  ;  and  then  prayer  may  be  offered  in  the  confi- 
dent expectation  that  God  will  say  to  us,  in  a  language  in- 
telligible to  a  pious  heart,  "  This  is  the  way,  walk  ye  in  it." 


g>raDer, 

Lord,  the  petition  which  the  subdued  and  broken-hearted 
Saul  offered — "  Lord,  what  wilt  thou  have  me  to  do?"  thou 
didst  quickly  answer,  instructing  him  both  what  to  do  and 
where  to  go.  Art  thou  not  equally  ready  to  impart  to  us 
thy  servants  a  knowledge  of  our  path  of  duty  ?  We  have 
consecrated  to  thee  our  souls  and  our  bodies.  Having  vow- 
ed to  be  thine  ;  we  stand  prepared  to  obey  thy  call ;  to  labor 
for  thy  glory ;  when  and  where  thou  shalt  see  fit  to  employ 
us.  We  ask  no  higher  honor  than  to  be  engaged,  until  our 
dying  day,  in  advancing  our  blessed  Redeemer's  kingdom, 
and  in  promoting  thy  glorious  designs  on  earth.  Lord,  in 
what  way  may  we  most  effectually  subserve  this  great  ob- 
ject ?  Where  wouldst  thou  have  us  to  go,  and  what  wouldst 
thou  have  us  to  do  ?  In  all  that  respects  present  duty,  let  us 
clearly  understand  thy  will.  Give  us  grace,  O  Lord,  to  dis- 
charge that  duty.  May  we  not  stand,  like  the  servants  in 
the  market-place,  "all  the  day  idle."  May  we  not  indulge 
in  spiritual  reverie  as  to  future  opportunities  or  more  favor- 
able circumstances  ;  but,  looking  around  us  upon  the  fields 
already  white  unto  the  harvest,  may  we  at  once  enter  upon 
our  labors  and  prove  faithful  even  unto  death.  Help  us  to 
be  watchful  of  the  occasions  of  usefulness  which  thy  provi- 
dence affords,  and  so  to  improve  them  as  that,  at  last,  we 


THE  SEARCHER  OF  HEARTS.  151 

may  be  saluted  with  the  welcome,  "  well  done,  good  and 
faithful  servants."  Enable  us  to  do  thy  will,  in  the  subju- 
gation of  our  own  evil  nature — in  bearing  the  cross — in 
"seeking  not  our  awn,  but  the  things  which  are  Jesus 
Christ's  ;"  and  whilst  laboring  in  the  work  of  personal  piety, 
may  we  be  equally  zealous  in  efforts  to  save  from  death  the 
souls  of  our  fellow  men,  for  Jesus'  sake.     Amen. 


-xi 

'  V:     ^'^.     'MEDITATION  XVIII.  ^ 

.gftw  inr:-a  zti  ,sf  ./ni  am  ru  riiinl " 

DlwfHf  "  ^jjg  SEARCHER  OF  HEARTS.       "'^«dS  Q^i  Ol 

For  the  Lord  seeth  not  as  man  seeth.  1  Sam.  16:  7. 

In  our  judgment  of  men  we  are  very  often  deceived. 
Being  able  to  look  only  on  the  outward  appearance,  we 
cannot  always  understand  their  principles  and  feelings. 
From  seeing  them  in  situations  not  calculated  to  develop 
their  peculiar  characters,  we  cannot  say  how  they  would 
act  in  different  circumstances.  But  it  is  the  prerogative  of 
God  to  look  on  the  heart.  His  eye  searches  deep  into  the 
soul.  He  knows  perfectly  every  thing  that  passes  there  ; 
and  He  can  decide  with  certainty  how  a  man  will  act  in 
all  the  circumstances  in  which  he  can  be  placed.  Go 
where  we  may,  and  do  what  we  may,  that  omniscient  eye 
rests  upon  our  heart,  and  perceives  the  incipient  emotion 
and  desire  even  before  they  are  known  to  ourselves.  What 
a  startling  thought  is  this  to  the  guilty  bosom  ?  How  would 
that  bosom  shrink  and  tremble,  were  that  eye,  in  visible 
fire,  to  glare  upon  it  at  every  step  of  its  career !  But  does 
it  not  really  behold  us  in  public  and  in  private  ?  Has  it 
not  followed  us  through  life  and  marked  our  every  feeling  ? 
O  that  we  could  henceforth  act  under  the  sentiment,  "  thou 


162  BOOK  FOR  THE  SABBATH. 

God  seest  me."  When  we  are  alone,  let  us  remember,  that 
really  we  are  not  alone ;  that  God  is  there.  When  the 
tempter  assails  us  in  solitude  ;  let  us  look  up,  and  see  the 
eye  of  God  fixed  upon  us,  and  hear  his  voice  calling  us  to 
resistance.  When  we  offer  in  public  or  in  private  the 
prayer  that  savors  of  insincerity,  let  us  remember  that  what 
may  appear  as  sincere  devotion  in  the  eyes  of  men,  may 
be  but  the  sacrifice  of  the  wicked,  which  is  "  an  abomina- 
tion to  the  Lord."  O  let  us  remember  that  God  cannot 
be  deceived,  neither  will  he  be  mocked.  Let  us  have 
"  truth  in  the  inward  parts ;"  and  be  willing,  as  David  was, 
to  be  searched  even  as  to  our  thoughts  ;  so  that  "  if  there 
be  any  wicked  way  in  us,  God  may  lead  us  in  the  way 
everlasting." 

'  '''tymniscieht'tiocl'!  "Thou  knowest  our  down-si'tting  arid 
our  up-rising,  then  understandest  our  thought  afar  off." 
Not  our  outward  conduct  only,  but  the  most  secret  feelings 
of  our  bosoms  lie  open  to  thine  eye.  Thou  hast  followed 
us  with  thy  keen  inspection  in  all  our  devious  wanderings. 
We  tremble  to  reflect  on  the  many  secret  as  well  as  open 
sins  which  thou  hast  marked  against  us.  How  have  these 
hearts  been  festering  with  pollution,  even  when  to  human 
view  our  conduct  may  have  been  unblamable  !  O  Lord, 
we  are  not  to  be  "judged  by  man's  judgment."  "Man 
looketh  on  the  outward  appearance."  We  are  to  be 
weighed  In  thy  balances.  Thou  requirest  purity  of  heart. 
Thou  canst  not  look  upon  sin  but  with  abhorrence. 
Wherewithal  then  shall  we  come  before  thee?  In  the  lan- 
guage of  penitence  would  we  exclaim,  "  Have  mercy  upon 
us,  O  Lord,  according  to  thy  loving  kindness,  according  to 
the  multitude  of  thy  tender  mercies  blot  out  our  transgres- 
sions. Wash  us  thoroughly  from  our  iniquities,  and  cleanse 
us  from  our  sin.     Create  in  us  n  clean  heart,  O  God,  and 


PRAYER  IN  JESUS'  NAME.  153 

renew  a  right  spirit  within  us."  "Cleanse  thou  us  from  se- 
cret faults."  Let  us  henceforth  live  and  act,  "  as  seeing 
thee  who  art  invisible."  In  all  our  plans — in  all  our  pri- 
vate meditations — in  =- every  act  of  devotion  may  a  sense  of 
thy  presence  overawe  us.  O  may  we  not  seek  to  please 
men  hut  God  ;  and  may  we  ever  act  in  compliance  with 
our  duty  towards  thee.  May  "integrity  and  uprightness 
preserve  us  ;"  and  may  we  be  numbered  among  the  "Is- 
raelites indeed,  in  whom  there  is  no  guile."  This  we  implore 
for  the  sake  of  Jesus  our  Redeemer.     Amen. 

'■•n«d  ill.;  liiO  en  »'^v?l  •»<♦''*»  ^Tf 

-i.      •'    u;o   rami   ^*— — : ~-m^h\tB(i 


MEDITATION  XIX. 

PRAYER  IN  JESUS'  NAME. 

Hitherto  have  ye  asked  nothing  in  my  name  :    ask,  and  ye  shall 
receive,  that  your  joy  may  be  full.  John  IC:  24. 

Blessed  indeed  were  those  disciples  who  sat  at  the  Sa- 
vior's feet !  Did  they  want  counsel ;  he  was  at  hand  to 
furnish  it.  Did  they  need  more  knowledge  in  relation  to 
the  kingdom  of  God  ;  he,  their  all-wise  master,  was  willing 
to  impart  it.  Were  they  destitute  of  the  comforts  of  life  ; 
he,  though  apparently  indifferent  to  them  himself,  was  ever 
ready  to  work  a  miracle  to  supply  their  necessities.  On 
him  they  constantly  leaned  for  support.  From  him  they 
hoped  for  succor  in  all  limes  of  trouble.  What  then  could 
they  do,  if  he  should  depart  from  them  }  He  tells  them 
what  they  mtist  do— they  must  pray.  "  Hitherto,"  says 
Jesus,  "  ye  have  asked  nothing  in  my  name."  Ye  have 
looked  directly  to  me.  Now  look  through  me  as  mediator 
to  the  Father.  My  name  is  henceforth  to  be  the  precious 
passport  to  the  mercy-seat.     If  ye  make  mention  of  my 


154  BOOK  FOR  THE  SABBATH. 

name  in  your  supplications,  my  Father  will  supply  your 
wants.  How  consolatory,  how  encouraging  this  promise  ! 
Nor  was  it  made  to  those  disciples  only.  It  was  for  all  be- 
lievers. "Ask,  and  ye  shall  receive,  that  your  joy  may  be 
full."  Go,  then,  to  the  mercy-seat  in  Jesus'  name.  Take 
it  as  the  precious  seal  which  God  the  Father  will  recognize, 
and  thereby  admit  you  to  a  participation  of  the  blessings  of 
his  grace.  Would  you  have  the  "joy  unspeakable,"  and 
be  filled  with  it  ?  Go,  plead  for  it,  in  the  name  of  Jesus. 
He  ever  lives  as  our  intercessor  at  the  right  hand  of  God  ; 
and  the  feeble  petitions  which  flow  from  our  faltering 
tongues  and  polluted  lips,  if  offered  with  faith  in  his  name, 
shall  be  rendered  acceptable  through  him,  our  Advocate  and 
High  Priest.  "  Let  us  therefore  come  boldly  to  the  throne 
of  grace,  that  we  may  obtain  mercy,  and  find  grace  to  help 
iu  time  of  need." 


6,  most  merciful  Father,  taught  by  thy  only  Son  to  ap- 
proach thee  in  supplication  for  spiritual  blessings,  we  come 
in  his  name,  and  plead  his  merits  as  the  only  ground  of  ac- 
ceptance. Vile  and  |)oIluted,  we  are  not  worthy  to  direct 
our  eyes  upwards  to  thy  mercy-seat.  Jesus  alone  is  worthy. 
He  is  the  unspotted  Lamb  ;  and  his  blood  has  flowed  to  give 
our  souls  access  to  thee.  Receive  our  prayer,  O  gracious 
God,  for  Jesus'  sake  ;  and  grant  our  souls  the  blessings  which 
we  need.  We  would  fain  repent  of  every  transgression; 
and  we  long  to  feel  the  joys  of  pardoned  sin.  O  give  us  re- 
pentance unto  life ;  give  us  that  faith  which  workeili  by  love, 
purifieth  the  heart,  and  overcometh  the  world.  Bestow  it,  O 
Father,  for  it  is  thy  gift.  Under  its  influence,  enable  us  to 
obtain  the  victory  over  every  spiritual  eneujy.  O  for  more 
love  to  thee  !  Let  it  be  the  governing  itnpulse  in  the  dis- 
charge of  every  duty.  Give  us  also  love  to  thy  dear  chil- 
dren.    May  thy  people  be  our  people.     May  their  persons 


.^Z'  .       REVIVAL. i  Mooa  155 

and  their  reputations  be  dear  unto  lis.  May  we  love  thy 
kingdom.  O  may  its  interests  be  uppermost  in  our  affec- 
tions and  our  labors.  Gracious  Father,  implant  in  us  every 
Christian  grace.  Lefour  joy  he  the  joy  of  thy  people.  Let 
it  be  pure,  spiritual,  and  full.  Whilst  others  are  rejoicing 
in  the  increase  of  their  gains,  or  in  the  possession  of  sensual 
pleasure,  may  our  happiness  be  kindled  at  a  pin*er  source  ; 
may  it  come  from  the  light  of  thy  countenance,  and  the  in- 
dwelling of  thy  Holy  Spirit.  We  ask  all  in  Jesus'  name. 
Amen. 


MEDITATION  XX. 


REVIVAL. 

Wilt  thou  not  revive  us  again  ;  that  thy  people  may  rejoice  in 
thee  ?    Ps.  85:  6. 

When  the  Holy  Spirit  is  poured  upon  believers,  there  is 
great  joy  among  them.  Whatever  earthly  comforts  they 
may  have  valued  or  coveted,  all  seem  to  be  forgotten  in  the 
joy  which  is  connected  with  the  revival  of  their  Christian 
graces.  When  coldness  and  stupidity  are  upon  the  church, 
her  members  lose  in  a  great  measure  their  relish  for  divine 
things.  The  world  comes  in  like  a  flood,  and  they  are  more 
or  less  swept  away  on  its  powerful  current.  They  become 
conformed  criminally  to  its  spirit  and  fashions.  The  light  of 
the  divine  countenance  is  withdrawn  from  them  ;  and  im- 
penitent sinners,  emboldened  in  sin  by  their  loose  example, 
rush  madly  on  in  the  road  to  death.  How  sad  is  such  a 
state  of  spiritual  declension  I  How  dishonoring  to  God ! 
How  ruinous  to  the  soul !  But  God,  who  is  rich  in  mercy, 
does  not  forsake  his  saints  even  though  they,  for  a  season, 
forsake  him.     For  his  own  glory  he  will  and  does  bring 


156  BOOK  FOR  THE  SABBATH. 

them  to  repentance.  He  bids  them  return  from  their  back- 
slidings.  He  fills  them  with  shame  and  self-abhorrence  in 
view  of  their  sins.  He  renews  within  them  the  love  which 
they  breathed  forth  in  ardent  vows  when  first  they  gave 
themselves  to  his  service.  Then  do  they  again  rejoice  in 
God.  The  world  once  more  loses  its  attraction.  Com- 
munion with  God  is  again  realized  and  relished.  The 
mercy-seat  is  frequented.  The  souls  of  sinners  are  view- 
ed as  precious.  Then  is  offered  "  the  effectual  fervent 
prayer  which  availeth  much."  The  light  of  God's  counte- 
nance is  restored,  and  multitudes  are  brought  into  the  king- 
dom of  Christ.  Who  would  not  pray  for  such  a  glorious 
season  .?  Who  can  be  content  to  lie  stupid  and  dead,  far 
from  God  and  happiness,  when  such  a  change  may  be 
wrought  by  prayer .?  Who  can  consent  to  fold  his  arms  in 
idleness,  to  behold  sinners  dropping  into  perdition,  God's 
name  and  cause  dishonored,  and  his  own  soul  deprived  of 
spiritual  joy,  when  God  is  ready  to  revive  his  work,  and  to 
restore  to  his  people  the  joy  of  his  salvation  ? 


q3rat)er. 

O  Lord,  when  first  thy  grace  was  revealed  to  us,  how  new, 
how  strange,  yet  how  delightful  were  the  emotions  ?  Dark- 
ness fled,  and  the  true  light  shined  into  our  souls.  The  op- 
pressive burden  of  sin  was  taken  off.  Our  spirits  walked 
unenciMTibered,  breathing  the  air  and  enjoying  the  liberty  of 
thy  children.  The  days  then  flew  away  swiftly  and  happily,* 
spent  in  delightful  communion  with  thee,  or  in  efforts  to 
bring  others  to  the  knowledge  of  thy  salvation.  But  O  mer- 
ciful Father,  a  thousand  vanities  have  courted  our  attention, 
and  a  thousand  earthly  cares  engrossed  our  souls.  Satan 
and  our  own  evil  hearts  have  coujhined  to  rob  us  of  our 
peace,  and  our  spiritual  joys  have  fled.  Thou  hast  made  us 
to  see  and  feel  that  we  have  "an   evil  heart  of  unbelief  in 


PURITY.  157 

departing  from  the  living  God."  O,  if  we  have  thus 
wounded  ihy  cause,  or  indirectly  even  been  the  means  of 
injury  to  souls,  may  we  be  brought  to  realize  our  guilt,  to 
repent  of  our  backslidings;  and  through  thy  boundless  mercy, 
may  we  obtain  forgiveness.  "  O  Lord,  revive  thy  woik." 
For  the  sake  of  thy  cause,  for  the  glory  of  thy  name,  for  the 
honor  of  thy  truth.  Lord  revive  us.  May  we  no  longer  be 
stumbling-blocks,  nor  bring  a  reproach  uf)on  that  dear  name 
by  which  we  are  called.  May  we  engage  heartily  in  efforts 
to  promote  the  kingdom  of  our  Lord.  O  let  thy  Holy  Spirit 
come  upon  thy  people.  Let  great  searchings  of  heart  be 
experienced.  Let  the  hypocrite  be  surprivsed,  the  stupid 
aroused,  the  sinner  convicted,  and  the  disconsolate  com- 
forted ;  yea,  "  let  thy  kingdom  conjo,"  fc)r  Jesus'  sa^e^ 
Amen.  .'  '   -  ,^  '^  ' 

:,,i  ]tsqii  ew^ ?iia  ni  »9Vi(  od*^/  Q.fjorf 

-*>L  ..       '    '-  -'ff— J:  7_d  bu?uffoq- 

';•'  ■   ■  ■''  ■".         MEDITATION  XXI.   ''''^  "^  "'  '^" 

PURITY. 

Mow  shall  we  that  are  dead  unto  sin  live  any  longer  therein  ? 
Rom.  6:  2. 

To  say  that  a  believer  is  dead  unto  sin  is  using  strong 
language.  Though  not  literally  true,  it  implies  much  more 
than  most  Christians  are  willing  to  believe.  Not  the  most 
holy  can  assert  perfection.  There  still  lives  in  the  heart  a 
depraved  tendency,  upon  which  Satan  and  the  world  are 
constantly  acting  to  draw  us  away  from  God.  But  the 
sincere  disciple  of  Jesus  keeps  a  watchful  eye  upon  this  in- 
ward foe  and  these  outward  temptations.  He  stands 
girded  by  grace  to  resist  these  evil  influences.  He  may  be 
said,  therefore,  to  be  dead  to  the  practice  or  enjoyment  of 
sin.  He  does  not  allow  it  even  a  parley.  He  holds  it  in 
utter  detestation,  and  he  has  declared  against  it  an  extermi- 
14 


158  BOOK  FOH  THB  SABBATH. 

nating  warfare.  When  off  his  guard,  sin  and  Satan  may 
occasionally  surprise  him,  and  obtain  a  temporary  advan- 
tage over  him  ;  but  he  is  still  no  less  the  enemy  of  sin  ;  and 
he  returns  to  the  attack  with  redoubled  energy.  This  is 
being  dead  unto  sin.  Who  can  say,  in  sincerity,  that  such 
is  his  own  condition  ?  Are  the  enjoyments  of  the  world, 
the  haunts  of  pleasure,  the  delights  of  carnal  indulgence, 
all  abandoned  as  objects  unworthy  of  the  heart's  affections  } 
Have  they  ceased  habitually  to  influence  us  ?  Is  our  "  life 
hid  with  Christ  in  God  ?"  Is  our  "  conversation  in  heaven  ?" 
False  and  unfounded  is  their  claim  to  discipleship,  who 
are  eagerly  pursuing  this  world — searching  it  through  and 
through  for  a  little  happiness.  Hypocritical  and  vain  is  his 
hope  who  lives  in  sin — who  allows  his  imagination  to  be 
polluted  by  it — his  affections  to  be  swayed  by  it — his  de- 
sires to  be  governed  by  it.  No  ;  it  is  the  "  pure  in  heart" 
alone,  who  shall  "  see  God."  "  Nothing  that  defileth"  shall 
ever  enter  into  the  celestial  city. 


To  be  freed  from  sin,  O  God,  is  our  most  earnest  prayer. 
We  perceive  it  to  be  that  "  abominable  thing  which  thou 
hatest."  It  was  sin  which  ruined  our  race.  It  was  sin 
which  crucified  thy  own  dear  Son.  It  is  the  source  of  all 
our  misery.  And  yet  are  we  daily  chargeable  with  its  com- 
mission. What  shall  we  say  unto  thee  in  view  of  our  oft- 
repeated  transgressions  .^  We  would  fall  down  before  thy 
face,  and  exclaim  with  the  publican,  "  God  be  merciful  to 
me  a  sinner."  But,  O  Lord,  it  is  not  forgiveness  alone  we 
seek  ;  our  chief  desire  is  that  we  may  be  thoroughly  puri- 
fied from  the  hateful  influence  of  sin.  "Create  our  nature 
pure  within."  Eradicate  the  very  principle  of  depravity. 
"  Search  us,  O  God,  and  see  if  there  be  any  wicked  way 
in  us,  and  lead  us  in  the  way  everlasting."     By  profes- 


CONDESCENDING  MERCY.  159 

sion  we  have  become  "dead  unto  sin."  Our  vows  and  reso- 
lutions are  to  contend  against  it,  under  every  form  which  it 
may  assume.  And  thou  knowest  that  we  do  abhor  it;  and 
that  we  abhor  ourselves  on  account  of  it;  that  we  "delight 
in  thy  law  after  the  inward  man."  O  then  grant  that  we 
may  be  more  and  more  purified  by  the  indwelling  of  the 
Holy  Spirit,  until  our  bodies  shall  become  temples  hallowed 
by  and  meet  for  his  perpetual  residence  ;  and  at  last  may  we, 
through  grace,  reach  that  pure  and  glorious  rest  which  no 
sin  or  sorrow  can  invade  j  for  Jesus'  sake.     Amen. 


MEDITATION  XXII. 


CONDESCENDING  MERCY. 


Come  now,  and  let  us  reason  together,  saith  the  Lord  ;  though 
your  sins  be  as  scarlet,  they  shall  be  as  white  as  snow  ;  though 
they  be  red  like  crimson,  they  shall  be  as  wool.   Is.  1:  18. 

What  infinite  condescension  is  it  in  the  great  Jehovah  to 
hold  intercourse  with  mortals !  But  when  it  is  considered 
that  these  mortals  are  rebels  against  his  laws  and  govern- 
ment, the  astonishment  is  heightened.  He  not  only  thus 
condescends,  but  he  even  entreats  his  wandering  creatures 
to  come  back  to  his  arms.  He  declares  himself  willing  to 
reason  with  them.  He  is  prepared  to  pardon  all  their  trans- 
gressions, if  they  will  but  repent  and  seek  his  mercy.  But 
O,  says  the  conscience-smitten  sinner,  how  can  God  for- 
give me  ?  My  sins  are  too  great.  There  is  none  so  vile. 
There  is  no  guilt  of  such  crimson  dye  as  mine.  There  is 
in  my  case  a  peculiar  aggravation.  It  seems  as  if  divine 
mercy  could  not  reach  it.  All  this  that  thou  sayest  of  the 
enormity  of  thy  guilt  may  be  true.    But  dost  thou  not  add 


160  BOOK  FOR  THE  SABBATH. 

to  thy  sin,  by  denying  the  efficacy  of  Jesus'  blood  ?  Hast 
thou  calculated  the  value  of  those  big  drops  which  bedewed 
Gethsemane  ?  Hast  thou  nneasured  the  depth  of  those  woes 
which  Jesus  endured  on  the  cross  ?  "  His  blood,"  remem- 
ber, "  cleanseth  from  all  sin."  The  Father  hath  *'  laid  on" 
his  holy  Son  "  the  iniquity  of  us  all."  Hence  it  is  that 
we  are  so  cordially  invited  to  come  and  reason  the  case 
with  him.  Come,  says  he,  show  thy  heavy  account — pre- 
sent thy  crimson  guilt — and  I  will,  for  Jesus'  sake,  cancel 
it  all.  The  blood  of  the  atoning  Lamb  is  an  all-sufficient 
equivalent.  Only  bow  thy  soul  in  the  dust,  confess  thy 
aggravated  sins,  turn  from  them  with  all  thy  heart,  and  Je- 
sus shall  answer  for  thee  at  the  bar  of  eternal  justice. 


^rai)cr. 


/Vo  J 


From  thy  exalted  throne,  O  God,  thou  hast  stooped  to 
notice  and  to  pity  us  fallen  creatures.  Thou  hast  even  put 
forth  thy  hand  to  reclaim  us.  Justly  mightest  thou  have 
launched  against  us  the  fiery  bolts  of  thy  indignation.  Had 
no  atoning  Lamb  been  provided — no  precious  blood  been 
spilt — no  voice  of  mercy  sounded  in  our  ears,  still  vvouldest 
thou  have  been  "  holy,  just,  and  good."  We  should  then 
have  been  abandoned  to  the  darkness  which  we  chose,  and 
which  we  loved.  But  O  thou  compassionate  Father,  thou 
hadst  from  eternity  designs  of  love  and  mercy.  Thou  didst 
provide  redemption  through  thy  Son  Jestjs  Christ.  Spurned 
as  has  been  this  gracious  way  of  salvation,  it  is  still  offered 
to  us.  Thy  language  is,  "  Come  now,"  sinner,  "  and  let  us 
reason  together."  To  this  gracious  invitation  we  respond. 
Lord,  we  come.  We  come  in  our  shame  and  guilt,  to  cast 
ourselves  at  thy  feet,  and  acknowledge  ourselves  to  be  among 
the  vilest  of  sinners.  Our  ^uilt  is  indeed  of  crimson  dye; 
but  since  thou  hast  promised  to  cleanse  it  away,  we  venture 
in  the  name  of  the  atoning  Lamb  to  plead  for  thy  mercy. 
O  Lord,  pardon.  O  Lord,  purify.  May  the  Holy  Spirit 
seal  our  forgiveness,  and  take  up  his  dwelling  in  our  souls. 


I^OVERTY  O^  SPlRif.  161 

May  our  rejientonce  he  deep  and  sincere.  May  our  faith  in 
the  merits  of  Jesus  be  unwavering.  May  it  work  by  love 
and  purify  our  hearts.  O  for  inward  purity !  O  for  the 
"  clean  heart,"  and  the  "  right  spirit." 


-J .  jj 


'-.-  MEDITATION  XXIIT.  -^''riin 

POVERTY  OF  SPIRIT. 

Blessed  are  the  poor  in  spirit ;  for  theirs  is  the  kingdom  of  heaven. 
Matt.  5:  3. 

Poverty  is  alnnost  always  associated  in  our  thoughts  with 
misery.  Yet  are  the  poor  often  happier  than  the  rich.  If 
they  possess  fewer  comforts,  they  have  also  fewer  cares 
and  fewer  causes  of  vexation.  But  poverty  of  spirit  is 
attended  always  with  happiness.  It  may  be  possessed 
by  the  rich  or  the  poor.  It  implies  that  the  soul  is  meek 
and  lowly.  It  indicates  the  absence  of  vain  glory.  It  says, 
"  however  pure  in  the  eyes  of  others,  in  my  oicn  I  am  the 
vilest  of  the  vile."  No  boasting  of  what  it  has  done  or  felt, 
no  high-sounding  pretensions,  rare  experiences,  or  censori- 
ous judgment  of  others,  characterize  it.  It  is  in  a  good 
measure  emptied  of  self.  It  has  no  store-house  of  good 
works.  It  lives  daily,  hourly^  on  the  grace  of  God.  With 
implicit  trust  it  follows  Jesus.  When  hungry  it  asks  him 
for  food  ;  or  when  naked,  asks  him  for  clothing.  It  resists 
not  when  attacked ;  revenges  not  when  injured  ;  when 
abused,  reviles  not.  It  prays  for  its  enemies.  It  is  more 
anxious  to  approve  itself  to  God^  than  to  be  approved  of 
men.  Its  devotions  are  in  retirement.  It  loves  more  the 
closet  than  the  conspicuous  assembly.  Its  holiest  works 
14* 


162  BOOK  FOR  THE    SABBATH.      * 

are  esteemed  unworthy  to  appear  before  God.  Its  very 
tears,  it  desires  to  have  washed  in  the  blood  of  Jesus.  Grace, 
grace  is  its  only  hope  ;  and  the  cross  its  only  boast.  For 
such  a  spirit,  is  the  kingdom  of  heaven  provided.  Yes,  in 
yonder  bright  regions — whatever  may  be  its  condition  in 
this  world — there  are  fitted  up  for  it,  mansions  of  rest, 
where  it  will  enjoy  God  forever,  and  sing  without  inter- 
ruption the  sweet  songs  of  redemption  ;  ascribing  all  glory 
and  honor  to  him  that  sitteth  on  the  throne,  and  to  the 
Lamb  forever. 

O  God,  if  in  these  hearts  of  ours,  thy  searching  eyes 
discover  the  workings  of  pride,  or  the  existence  of  self- 
righteousness,  do  thou  in  mercy  eradicate  them,  and  give  us 
the  meek  and  lowly  heart.  We  are  sensible  that  we  cannot 
stand  the  test  of  thy  scrutiny.  Our  depravity  is  constantly 
manifesting  itself  even  to  our  own  eyes.  In  no  fortn  does  it 
more  frequently  appear  than  in  that  of  pride.  And  O  how 
wretched  is  the  heart  of  pride  !  But  when,  throuf»li  grace, 
we  can  lie  low  in  our  own  esteem  ;  when  we  are  enabled  to 
keep  down  self  and  exalt  thee,  the  Lord  our  God  ;  then  are 
we  indeed  happy.  Then  does  spiritual  joy  abound  ;  and 
we  are  permitted  to  have  a  foretaste  of  the  kingdom  of 
heaven.  O  give  us  then  such  discoveries  of  thy  character  and 
of  our  own — let  us  see  thy  glory  in  such  a  light,  that  like  Job, 
we  shall  "abhor  ourselves,  and  repent  in  dust  and  ashes." 
It  is  poverty  of  spirit  that  we  need.  We  would  be  "  clothed 
with  humility."  O  that  we  might  in  this  respect  be  likened 
to  our  adorable  Savior !  Sweet  was  the  spirit  which  our 
Lord  exhibited,  when  he  washed  his  disciples'  feet.  May 
we  be  willing  to  wash  the  feet  of  the  meanest  of  our  breth- 
ren. "  Esteeming  others  better  than  ourselves,"  and  looking 
upon  ourselves  as  most  vile,  may  we  "condescend  to  men 
of  low  degree,"  and  always  rather  serve  than  be  served. 
Thus,  not  only  shall  we  have  sweet  peace  within  ;  but  we 
shall  give  evidence  of  possessing  the  spirit  of  him  who 


.irr^PIXED  DESTINY.  163 

"came  not  to  be  ministered  unto,  but  to  minister,  and  to  give 
his  life  a  ransom  for  many."  And  this  we  ask  for  Jesus' 
sake.     Amen.  ^  ^i^  ,mo\m  Ot  ncmm' enti 

"norKi  girf  at  Jmlw  ,0 

"'  MEDITATION  XXIV.     •        '  =^  S""'^] 

FIXED  DESTINY. 

He  that  is  righteous,  let  him  he  righteous  still ;  and  he  that  is 
holy,  let  him  be  holy  still.     Rev.  22:  11. 

'  How  solemn  is  the  thought,  that  at  death,  not  only  will 
the  soul  meet  its  doom,  but  that  doom  will  be  irreversible. 
Then  must  we  appear  before  our  Judge  without  disguise. 
No  time  will  then  be  allowed  to  dress  the  soul  for  the  sol- 
emn scene.  He  that  has  "  sowed  to  the  flesh"  will  then 
reap  his  dread  reward,  in  the  condemnation  to  which  the 
carnal  mind  is  doomed.  He  that  hath  "  sown  to  the  Spirit," 
will  then  "  reap  life  everlasting."  The  holy  will  exult  in 
the  approach  of  their  Judge — the  wicked,  trembling  with 
horror,  will  "  call  upon  the  rocks  and  the  mountains  to  fall 
upon  them."  Yes,  the  true  believer  will  rejoice  that  "  his 
redemption"  —  from  sin  —  "is  drawing  nigh."  Weak  as 
may  have  been  the  principle  of  holiness  within  him,  he  is 
sure  that  when  his  Savior  comes,  it  will  be  both  increased 
and  perpetuated.  Ail  will  then  be  purity.  No  clouds  will 
come  betwixt  -him  and  his  adorable  Redeemer.  VVhal 
child  of  God  can  look  at  the  happiness  and  purity  of  heaven, 
and  not  long  to  experience  them  ?  What  but  sin  embitters 
his  life,  and  makes  his  pilgrimage  a  weary  way  ?  Should 
he  not  then  rejoice  when  this  hateful  and  polluting  thing 
shall  be  gone  forever?     Not  only  will  he  be  "  holy  still ; " 


164  BOOK  FOR  THE  SABBATH. 

but  his  holiness  shall  be  augmenting  in  measure  through 
the  ceaseless  ages  of  eternity.  But  whilst  the  good  man 
has  reason  to  rejoice,  the  wicked  may  well  be  dismayed. 
O,  what  is  his  prospect  ? — Filthy,  and  still  more  filthy, 
through  eternity.  His  eternity  must  be  not  only  wretched, 
but  increasingly  wretched.  He  will  go  on  sinning  and  suf- 
fering forever.  In  hell  there  will  be  no  change  but  from 
bad  to  worse,  and  from  suffering  to  still  deeper  anguish. 


iiu«..   ^ra^er 


T  fc!  J*,^^!  'Ai 


Thanks  be  unto  thy  name,0  God,  that  thou  hast  provided 
a  heaven  for  the  righteous.  Not  only  hast  thou  prepared 
glorious  mansions  for  their  repose  and  happiness  ;  but  thou 
wilt  make  their  souls  meet  to  take  possession  of  them.  Thy 
Holy  Spirit  dwells  in  thy  people,  to  purify  them  ;  nor  will 
he  leave  his  work  incomplete;  hut  will  carry  it  on  to  perfec- 
tion. Grant,  O  most  merciful  Father,  that  we  may  possess 
those  principles  and  feelings  which  shall  fit  us  to  enjoy  "the 
rest  which  remaineth."  May  we  be  habitually  in  readiness 
for  the  coming  of  the  Son  of  Man.  Since  that  event  will 
only  make  the  holy  more  holy,  and  the  sinful  more  corrupt 
and  hopeless  ;  grant  that  we  may  be  daily  rising  in  purity, 
and  becoming  more  and  more  assimilated  to  the  likeness  of 
God.  "When  Christ,  who  is  our  life,  shall  appear,  may  we 
also  appear  with  him  in  glory."  Let  not  the  world,  nor  any 
thing  that  appertains  to  it,  so  engage  our  hearts  or  hands,  as 
to  make  us  reluctant  to  rise  and  follow  our  Lord,  whenever 
his  voice  shall  call  us  hence.  O,  may  we  be  so  weaned  from 
earth — so  enraptured  with  the  prospect  of  heaven— so  bur- 
dened with  a  sense  of  the  sin  that  remaineth— so  desirous  of 
perfect  holiness,  that  we  may  desire  and  even  long  "  to  de- 
part and  be  with  Christ."  -^^ 


LIKENESS  TO  JEStfS.  165 

MEDITATION  XXV. 

ov;u.  '  t  i^{;  ,ye.  -   ^j^^ness  to  jesus.       ^     ^ *'^*^*  ^^>^ 

But  we  have  the  mind  of  Christ.  1  Car.  2:  16. 

This  was  affirming  a  great  deal.  And  yet  when  we  con- 
sider who  said  it,  and  on  what  grounds,  we  cannot  consider 
it  as  Pharisaical  or  presumptuous.  Lived  there  ever  a 
mortal  who,  in  character  and  conduct,  approached  nearer 
the  Lord  Jesus  Christ  than  the  apostle  Paul  ?  Though  the 
last,  he  was  the  chiefest  of  the  apostles.  His  humility — 
his  zeal — his  self-sacrificing  spirit — his  untiring  labors — 
his  unceasing  prayers — his  purity,  all  show,  that  *'  he  had 
been  with  Jesus  and  learned  of  him."  O  that  we  could 
follow  this  apostle  as  he  followed  Christ !  Why  is  it  that 
we  cannot  say  in  the  same  confident  tone,  "  we  have  the 
mind  of  Christ .?"  Is  it  because,  in  these  days,  there  has 
been  a  falling  off  from  that  primitive  purity  and  self-denial 
which  characterized  the  first  disciples  ?  Let  each  believer 
inquire  in  what  respects  he  differs  from  the  great  exem- 
plar ?  Let  him  ask  himself  the  question,  "  Do  I  possess 
the  mind  of  Christ  ?  Do  I  breathe  his  spirit ;  do  I  bear  his 
image  ?  Do  I  prosecute  the  same  unwearied  exertions  for 
the  good  of  souls  .^  The  mind  of  Christ,  recollect,  was  all 
benevolence.  It  was  for  the  salvation  of  men  that  he  lived 
and  died.  Whilst  "  about  his  Father's  business,"  he  was 
above  the  tempting  influence  of  worldly  honors  and  plea- 
sures. Under  sufferings,  he  was  all  patience  and  submis- 
sion. In  the  prosecution  of  his  great  work,  he  neither  fear- 
ed the  frowns  nor  coveted  the  praises  of  men.  Much  of 
his  time  was  spent  in  solitude  and  prayer.     His  Father's 


166  BOOK  FOR  THE  SABBATH, 

glory  was  his  great  aim.  He  loved  his  enemies,  and 
prayed  even  for  his  murderers.  He  was  the  friend  and 
instructor  of  the  poor,  and  the  comforter  of  the  distressed. 
Such  was  the  mind  of  Christ.  Hast  thou,  O  my  soul,  the 
same  spirit }  Alas  ;  how  few  of  us  can  say,  that  we  have 
the  mind  of  Christ  >  Then  let  us,  "  forgetting  those  things 
which  are  behind,  and  reaching  forth  to  those  things  which 
are  before,  press  toward  the  mark,  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus." 


How  far  short,  O  Lord,  do  we  fall  of  that  perfect  |)attern 
which  thou  hast  exhibited  for  our  imitation!  Sin  is  still  so 
prevalent,  and  the  power  of  temptation  so  strong,  that  we 
seem  to  bear  much  of  "the  image  of  the  earthy  ;"  and  but 
little  of  "the  image  of  the  heavenly."  But  blessed  be  thy 
name,  that  thou  hast  given  us  some  longing  desires  to  throw 
off  the  "old  man  which  is  corru[)t"  and  to  be  delivered  en- 
tirely from  the  bondage  of  sin.  Thou  hast  opened  our 
eyes  to  see  the  loveliness  of  thy  character.  The  contem- 
plation shames  us,  yet  attracts  us.  Never  can  we  be  satis- 
fied with  any  thing  less  than  entire  conformity  to  thy  bless- 
ed image.  Enable  us  then  to  struggle  until  the  old  nature 
is  completely  subdued,  and  the  new  man,  "  which  is  after 
God,"  reigns  without  a  rival.  Grunt  us  the  Holy  Spirit  to 
dwell  in  us  ;  that  every  faculty  and  affection  may  be  brought 
into  captivity  to  thy  will.  Form  thyself "  within  us  the 
hope  of  glory."  Bind  our  souls  to  thee  in  all  the  intimacy 
of  a  daily  fellowship.  O  let  us  walk  with  thee  our  God  and 
Savior.  Thus  by  a  vital  union — a  close  and  habitual  con- 
verse with  thee,  may  we  lose  more  and  more  the  image  of 
the  earthy,  and  acquire  more  and  more  that  of  the  heavenly, 
until  we  shall  become  complete  in  thee,  and  arrive  at  "the 
stature  of  {>erfect  men  in  Christ  Jesus." 


THE  RESTLESS  SOUL. 


167 


,V-   »   -    A      .  r-  MEDITATION  XXVI.  ^,^^  ^,  ^ 

.-  ,  THE  RESTLESS  SOUL.  '  . 

But  the  dove  found  no  rest  for  the  sole  of  her  foot,  and  she  re- 
turned unto  him  into  the  ark  ;  for  the  waters  were  on  the  fia.ce  of 
the  whole  earth.     Gen.  8:  9. 

This  passage  has  been  beautifully  applied  to  the  condi- 
tion of  a  saint  wandering  over  earth  in  search  of  rest,  and 
returning  at  length  to  his  Savior  disappointed,  and  glad  to 
be  received  again  into  his  bosom,  where  alone  there  is 
peace.  How  true  is  it,  that  to  one,  whose  affections  have 
been  directed  to  things  above,  earthly  pleasures  seem  to 
have  lost  their  wonted  relish.  No  prospect  however  beau- 
tiful— no  pleasures  however  refined  can  be  enjoyed,  with- 
out the  associated  presence  and  beneficence  of  God. 
When  God  is  recognized  in  them,  and  the  heart  is  proper- 
ly affected  towards  him,  then  do  even  earthly  scenes  ac- 
quire an  additional  interest.  But  let  the  Christian  lose 
sight  for  a  season  of  his  heavenly  inheritance,  and  wander 
over  earth's  surface  in  search  of  sublunary  good,  how  soon 
will  he  find  an  unsatisfying  vacuity,  where  not  even  an 
olive  leaf  shall  be  found  to  greet  his  eye  or  to  cheer  his 
heart.  If  the  wicked,  who  have  never  tasted  any  higher 
than  earthly  gratifications,  are  unable  to  find  here  below 
the  good  which  they  crave  and  which  they  anticipate — if 
at  every  step  they  are  disappointed  ;  surely  he,  who  has 
been  accustomed  to  drink  at  the  pure  fountain  of  spiritual 
joy,  can  never  find  rest  to  the  soul.  The  Christian  may  so 
far  backslide,  as  to  wish  to  explore  anew  the  world  which 
he  professes  to  have  forsaken.  And  God  may  sufl^er  him 
to  do  so.     But  O  how  soon  his  wing  will  tire,  and  his  pros- 


168  BOOK  FOR  THE  SABBATH. 

pect  become  gloomy  !  Glad  will  he  be  to  return  and  flut- 
ter about  the  ark,  longing  to  be  taken  in,  wliere  he  can 
once  more  feel  himself  happy  and  at  home.  And  Jesus 
does  kindly  extend  his  hand,  even  when  we  have  sinfully 
wandered  from  his  arms.  Why  is  it  that  we  can  be  so  of- 
ten deceived  ?  Have  we  not  tried  the  world— and  have 
we  not  been  disappointed  in  the  pursuit  ?  Never  again 
then  let  us  leave  the  sacred  ark  —  never  again  wander 
from  our  Lord. 


Ever  blessed  God,  thou  hast  taught  us  to  find  our  su- 
preme felicity  in  thee.  Thankful  would  we  be  for  this  ; 
for  thou  art  an  all-sufficient  portion,  and  when  we  can  call 
thee  ours,  and  the  light  of  thy  countenance  is  lifted  up 
upon  us,  our  happiness  is  perfect ;  nor  can  it  he  shaken  by 
any  of  the  vicissitudes  of  earth.  But  O  how  |)rone  are  we 
to  wander  from  thee — to  forsake  "  the  fountain  of  livinj? 
waters  !"  But  away  from  thee,  how  can  we  be  happy  ? 
How  soon  does  sadness  invade  our  hearts  and  sorrow  sit 
upOn  our  eye-lids  !  The  creature  cannot  make  us  blessed. 
We  have  tried  the  creature  and  found  all  on  earth  to  be  but 
vanity.  Wander  where  we  will — from  place  to  place,  from 
pleasure  to  pleasure — all  is  unsatisfying,  if  thou  O  God  art 
absent.  We  are  like  the  dove,  when  out  of  the  ark,  which 
saw  itself  surrounded  by  one  wide  waste  of  waters.  How 
glad  was  she  to  get  within  her  sacred  retreat!  So,  O  S71- 
vior,  would  we  gladly  flee  into  thy  arms.  We  will  search 
no  longer  for  happiness  here  below.  Henceforward  let 
us  repose  on  thy  bosom.  Let  us  feel  a  holy  indifference  to 
the  attractions  of  this  deceitful  world.  May  it  be  our  privi- 
lege to  be  taken  at  last  jnto  that  secure  retreat — that  glori- 
ous haven  where  no  storms  can  come  and  no  temptations 
allure  our  souls  away  from  thee.     Amen. 


THE  VESTMENT.  ^  169 


MEDITATION  XXVII. 

THE  VESTMENT. 

But  put  ye  on  the  Lord  Jesus  Christ,  and  make  not  provision  for 
the  flesh,  to  fulfil  the  lusts  thereof     Rom.  13:   14. 

By  a  figure  of  speech,  the  believer  is  exhorted  to  clothe 
himself  with  the  imitable  attributes  of  the  Savior.  Jesus 
our  Lord  was  adorned  with  meekness.  His  followers 
should  therefore  cultivate  the  same  spirit.  The  robe  that 
Jesus  wore  was  immaculate.  His  spirit  was  pure.  He 
was,  in  this  respect,  "  separate  from  sinners."  All  there- 
fore who  have  "  named  his  name"  should  be  careful  to 
"  depart  from  iniquity."  They  should  "  purify  themselves 
even  as  Christ  is  pure."  Jesus  was  self-denying.  He 
shrunk  from  no  labors  or  sufferings  when  the  good  of  others 
was  concerned.  He  toiled  unceasingly  and  suffered  submis- 
sively. This  is  the  spirit  which  we  are  bound  to  imitate. 
Instead  of  courting  ease  and  flinching  from  suffering  in  the 
cause  of  God  ;  we  should  tread  in  the  very  footsteps  of  our 
Master.  Like  the  apostle,  we  should  glory  in  sufl?erings, 
endured  for  Christ's  sake.  With  Jesus  was  the  spirit  of 
prayer.  Whole  nights  were  spent  in  agonizing  supplica- 
tion for  our  lost  race.  Believer — hast  thou  ever  yet  tested 
the  possible  results  of  such  a  spirit  of  prayer  .?  O,  for  the 
sweet,  holy  temper  of  Christ  our  Lord  to  be  breathed  into 
us!  But  the  flesh  clamors.  It  pleads  for  indulgence.  It 
provokes  an  appetite  for  sensual  pleasure.  Influenced  by 
it,  we  strive  for  worldly  grandeur,  or  for  transitory  joys ; 
and  immediately,  peace,  nay  hope  itself  departs.  Some 
provision  for  the  flesh,  we  know  must  be  made.  But  what 
15 


170  BOOK  FOR  THE  SABBATH. 

does  the  flesh  need  ?  Not  pampering ;  no,  merely  sustain- 
ing. Simple  should  be  our  fare ;  and  then  our  work  for 
Christ  will  be  proportionably  easy  and  delightful.  The  dan- 
ger is  that  we  "  make  provision  for  the  flesh  to  fulfil  the 
lusts  thereof;"  and  then  comes  sin,  darkness  and  ruin. 


O,  for  the  full  impress  of  our  Savior's  Image  !  We  would 
be  clothed,  O  Lord,  in  thy  spirit.  Infuse  into  our  souls  those 
heavenly  traits  which  shone  so  perfectly  in  thy  character. 
Grant  to  us  thy  meekness,  thy  humility,  thy  zeal  and  thy 
purity.  How  deplorably  deficient  are  we  in  all  these  graces ! 
Our  spirits  are  haughty,  often  over-hearing.  We  cannot 
brook  an  injniry,  nor  are  we  quick  enough  to  forgive  it.  Our 
zeal  in  thy  service  may  be  called  coldness.  O  give  us  thy 
meekness.  Rekindle  our  zeal  by  a  living  coal  from  off  thy  al- 
tar. Our  hearts  are  defiled.  A  thousand  polluting  images  have 
passed  through  them;  and  they  are  "desperately  wicked." 
But,  O  Savior,  thou  didst  shed  thy  blood  to  purify  us  ;  and 
we  humbly  entreat  thee  to  wash  and  sanctify  us,  that  we  may 
be  made  to  resemble  in  some  humble  measure,  the  master 
whom  we  profess  to  follow.  We  would  be  like  thee  in  all 
things.  We  would  fain  imbibe  the  sweet  spirit  of  self-deni- 
al and  benevolence,  which  carried  thee  through  so  many  la- 
bors and  sufferings  for  the  salvation  of  souls.  Help  us  also 
to  deny  ourselves  for  the  good  of  others.  Especially  may 
we  deny  the  "  lusts  of  the  flesh."  Let  us  not  seek  ease,  nor 
any  form  of  self-indulgence.  Make  us  "  good  soldiers  of  the 
cross  of  Christ."  May  we  delight  to  bear  that  cross  even 
though  fainting  under  the  load  ;  and  having  suffered  with 
thee  here,  O,  may  we  reign  with  thee  forever.     Amen. 


JESUS  LOVED.       , :  171 


MEDITATION  XXVIII. 

JESUS  LOVED. 

Whom  not  having  seen  ye  love ;  in  whom,  though  now  ye  see  him 
not,  yet  believing,  ye  rejoice  with  joy  unspeakable  and  full  of 
glory.     1  Peter  1:8. 

Love  to  Christ  differs  from  love  to  a  mere  creature  in  the 
circumstance,  that,  in  the  one  case,  the  emotion  is  excited 
by  the  sensible  presence  of  the  individual ;  but  in  the  other, 
there  may  exist  a  strong  and  ardent  love,  though  the  object 
of  it  has  never  been  revealed  to  the  eye  of  sense.  Every 
true  believer  can  say  "  to  me,  Christ  is  unspeakably  pre- 
cious." The  attachment  is  founded  on  a  perception  of  the 
moral  beauties  of  his  Savior.  He  has  never  seen  him.  It 
was  the  privilege  of  but  a  few  to  follow  his  footsteps — to  sit 
at  his  feet — and  to  look  on  his  benevolent  countenance. 
But  blessed  be  God,  we  have  transmitted  to  us,  a  faithful 
record  of  his  character,  his  works,  his  doctrine,  and  his  suf- 
ferings. By  the  eye  of  faith  we  discern  him  seated  at  the 
right  hand  of  the  Father.  We  inquire  not  how  he  looked ; 
but  who  he  was,  and  why  he  came  into  the  world.  When 
we  learn  that  he  is  "  God  manifest  in  the  flesh" — when 
we  read  that  he  came  into  the  world  "  to  seek  and  to 
save  that  which  was  lost" — when  we  consider  his  benevo- 
lence, his  humility,  his  meekness  ;  in  short,  when  we  see 
in  him  "  the  fulness  of  the  Godhead,"  we  are  melted  and 
subdued  by  love  divine.  When  we  can  call  him  our  Savior 
— when  we  can  say,  "  Jesus  is  mine  and  I  am  Ais" — 
when  with  a  penitent  heart  we  can  look  on  Calvary — and 
from  Calvary,  glance  to  the  glories  of  the  Lamb  enthroned, 
how  can  we  but  love  and  adore  our  divine  Redeemer  }     It 


172  BOOK  FOR  THE  SABBATH. 

IS  faith  that  begets  and  sustains  this  love.  When  faith  is 
strong,  love  will  be  proportionably  ardent.  We  shall  re- 
joice in  Christ,  "  with  a  joy  that  is  unspeakable  and  full  of 
glory."  But  soon  will  faith  cease,  and — glorious  thought 
— we  shall  then  "  see  him  as  he  is."  O,  how  transport- 
ing !  Nothing  shall  ever  again  intervene  between  us  and 
the  Savior  whom  we  love.  It  will  be  one  unclouded  vision 
forever. 


Why  is  it,  O  exalted  Redeemer,  that  we  do  not  love  thee 
more  ?  In  thy  character  there  is  every  thing  attractive. 
Our  judgment  decideth,  thou  art  all  divine.  But  alas,  these 
hearts  seem  benumbed.  They  will  not  feel,  where  they 
ought  to  be  transported.  How  easily  are  we  interested  and 
excited  by  objects  of  sense  !  But  even  wiien  we  look  upon 
thee — though  so  glorious  to  behold,  though  in  thee  dwelleth 
such  unearthly  beauty — sin  will  often  seem  to  fetter  our  af- 
fections. Still  do  we  mourn  over  this  deficiency  ;  and  we 
trust  thou  dost  enable  us,  at  limes,  to  say,  "  Lord,  thou  know- 
est  all  things,  thou  knowest  that  we  love  thee."  Our  prayer 
is  that  thou  wouldst  reveal  thyself  to  our  faith.  May  the 
Holy  Si)irit  "  receive  of  thine  and  show  it  unto  us,"  that  our 
love  may  kindle  into  a  glowing  flame.  We  would  fain  feel 
it,  warming  every  fibre  of  our  hearts,  and  rousing  us  to  live 
and  to  labor  for  thee  alone.  Let  thy  love  constrain  us.  May 
it  be  the  moving  principle  in  all  we  do  and  say.  Clear  our 
obstructed  vision.  A  thousand  vanities,  O  Lord,  have  inter- 
vened between  thee  and  our  love.  Remove  them,  we  be- 
seech thee,  and  let  us  gaze  upon  thine  image,  until  we  are 
transformed  into  it;  and,  at  last,  permit  us  to  see  thy  face 
without  a  veil,  and  to  worship  at  thy  feet,  forever.     Amen. 


INFIDELITY  REBUKED.  173 


MEDITATION  XXIX. 

INFIDELITY  REBUKED. 

Out  of  the  month  of  babes  and  sucklings  hast  thou  ordainnd 
strength  because  of  thine  enemies,  that  thou  mightest  still  the 
enemy  and  the  avenger.    Ps.  8:  2. 

The  displays  of  divine  grace  are  made  often  upon  subjects 
whose  transformation  is  striking  and  wonderful.  The  igno- 
rant as  well  as  the  degraded  are  visited  with  mercy.  Even 
children — and  sometimes  little  children— whose  buoyant 
spirits  and  thoughtless  hearts  would  seem  almost  to  inca- 
pacitate them  for  reflection  on  the  great  subjects  of  religion 
— are  sometimes  found  drawn,  as  by  an  invisible  hand,  to 
the  fountain  of  eternal  truth.  As  their  infant  minds  drink  in 
the  waters  of  life,  their  lips  become  vocal  with  the  praises 
of  the  Redeemer.  This  is  done  in  such  a  manner  as  to 
confound  the  sceptic,  and  to  illustrate  the  grace  and  power 
of  God.  To  an  infidel  mind,  there  is  no  argument  so  irre- 
sistible as  the  example  of  one  of  vicious  habits  or  circum- 
scribed knowledge  effectually  enlightened  and  purified 
through  the  blessed  gospel.  The  enemy  and  the  avenger 
is  stilled  by  such  an  exhibition.  He  is  obliged  to  say  "  this 
is  indeed  the  finger  of  God."  One  practical  inference  from 
all  this  should  be,  that  to  overthrow  infidelity^  our  hest  plan 
will  he,  to  multiply  living  examples  of  the  transforming 
power  of  truth.  O  that  we  might  feel  the  force  of  this 
inference!  Argument  has  been  tried  again  and  again 
against  the  ramparts  of  infidelity  and  of  heresy  ;  but  they 
have  been  in  a  measure  proof  against  the  assault.  Let 
Christians  then  arise,  in  the  power  of  faith  and  prayer,  with 
zeal  for  the  Lord  of  hosts,  and  strive  for  the  out-pouring  of 
15* 


174  BOOK  FOH  THE  SABBATH. 

the  Spirit  and  the  conversion  of  souls.  To  the  youngs 
especially,  let  them  direct  their  efforts ;  that  praises  to  the 
Redeemer  may  dwell  on  the  lips  of  even  babes  and  suck- 
lings. 


O  Lord,  thou  hast  inscribed  thy  glory  on  the  visible 
heavens.  But  the  greatest  exhibition  of  it  which  thou  hast 
made,  is  in  the  transformation  of  the  human  heart.  O  what 
a  wondrous  change  does  thy  grace  effect !  Even  babes  and 
sucklings  are  sometimes  the  subjects  of  it.  Carry  forward 
the  triumphs  of  that  grace.  Subdue  millions  more,  until  all 
ehall  know  thee  from  the  greatest  even  to  the  least.  O  Lord, 
how  bold  and  blasphemous  are  thine  enemies  !  They  deny 
the  truth  and  vital  power  of  thy  gospel  ;  yea,  they  ridicule 
and  despise  it.  Wilt  thou  not  arise  and  vindicate  thy  cause? 
Refute  and  confound  and  still  these  enemies,  by  exhibiting 
the  work  of  the  Spirit  upon  hearts  so  young,  so  ignorant,  or 
so  degraded,  that  men  will  be  compelled  to  confess  thy 
hand.  And  whilst  thy  grace  is  enlightening  others,  O  let  its 
influence  be  felt  upon  us.  We  are  still  b>Jt  babes  in  Christ. 
Strengthen  us  then,  O  Lord,  and  increase  our  knowledge  of 
divine  things.  Let  us  feed  upon  the  "sincere  milk  of  the 
word,"  and  thereby  "grow  in  grace"  continually.  From 
being  "  babes"  let  us  become  "full-grown  men  in  Christ 
Jesus."  And,  O  Lord,  when  thou  hast  fulfilled  thy  good 
pleasure  with  us  here  on  earth,  receive  us  to  thy  courts 
above,  where  we  shall  "put  away  childish  things,"  "see  as 
we  are  seen  and  know  as  we  are  known."  For  Jesus'  sake. 
Amen. 


THE  PATIENCE  OF  HOPE.  175 


MEDITATION  XXX. 

THE  PATIENCE  OF  HOPE. 

It  is  good  that  a  man  should  both  hope  and  quietly  wait  for  the 
salvation  of  the  Lord.   Lam.  3:  2G. 

Hope  implies  the  existence  of  something  which  we  wish 
removed,  or  the  absence  of  something  which  is  strongly  de- 
sired. In  either  case,  the  mind  becomes  agitated  and  rest- 
less. If  afflictions  press  upon  the  soul  or  the  body,  we  are 
liable  to  be  fretful  or  impatient.  We  would  have  them,  at 
once,  removed.  We  are  not  apt  to  inquire  into  the  cause 
of  them  ;  nor  whether  the  will  of  God  in  laying  them  upon 
us  has  been  fulfilled.  Averse  to  suffering  in  any  shape, 
we  naturally  long  to  be  free  from  it.  Under  the  yoke,  im- 
patience sometimes  grows  into  murmuring  and  rebellion. 
Let  us  be  careful  to  guard  against  such  a  spirit,  lest  its  in- 
dulgence should  provoke  God  to  perpetuate  our  sufferings. 
Let  us  behave  as  a  "  weaned  child"  under  our  afflictions. 
Let  us  submit  to  them  as  a  wholesome  chastisement ;  and 
be  more  anxious  to  derive  benefit  from  them,  than  to  have 
them  removed.  We  should  remember,  that  God's  time  for 
their  removal  is  the  best  time  ;  it  therefore  becomes  us 
"  quietly  to  wait  for  the  salvation  of  the  Lord."  So  also, 
when  strongly  desiring  things  which  we  do  not  possess,  but 
which  may  be  needful  or  indispensable  ;  let  us  beware  of  a 
covetous  or  impatient  spirit.  With  pious  resignation,  let  us 
leave  tjie  event  with  God.  Hope  is  the  anchor  of  our  souls. 
But  even  when  clinging  to  it,  may  we  not  forget,  that  our 
expectations,  as  it  respects  earthly  things,  may  never  be 
realized,  or  may  be  realized  at  a  period  and  in  circum- 
stances altogether  unexpected.     But  as  to  spiritual  good, 


176  BOOK  FOR  THE  SABBATH. 

our  hope,  if  we  are  Christians,  must  end  in  glorious  fruition. 
The  darkest  night  must  be  succeeded  by  the  morning  ;  and 
the  heaviest  trials  of  the  believer  will  issue  in  the  "  salva- 
tion of  the  Lord." 


O  God,  to  know  thy  will,  to  obey  it,  to  submit  to  it,  is  the 
duty  and  the  happiness  of  inan.  But  how  often  do  we  utter 
the  expression,  "  ihy  will  be  done  on  earth  as  it  is  in  heaven," 
without  feeling  the  full  force  of  the  sentiment!  Alas,  our 
deceitful  hearts  lead  us  astray  ;  and  hence  we  often  find  our 
lips  uttering  what  our  conduct  denies.  It  has  pleased  thee, 
O  Lord,  to  place  us  in  a  state  of  trial  and  discipline.  Tribu- 
lation we  must  have  in  this  world.  Thou  dost  lead  us,  at 
times,  into  a  dark  path,  and  place  upon  our  necks  a  heavy 
yoke.  But,  kind  Father  in  heaven,  thy  design  in  all  this  is 
most  paternal  and  gracious  ;  it  is  to  try  us  as  gold  in  the 
furnace,  and  to  prepare  us  for  thy  glorious  rest.  Let  us 
never  murmur  at  thy  dealings.  There  has  no  affliction  hap- 
pened unto  us  that  is  not  peculiar  to  thy  people;  and  thou 
canst  with  the  temi)tation,  O  Lord,  "  make  a  way  for  our 
escape."  Suffer  us  not  to  deny  or  even  doubt  thy  faithful- 
ness, though  clouds  and  darkness  surround  thy  dispensations. 
Still  trusting  in  thee,  may  we  patiently  wait  for  the  removal 
of  the  affliction.  Bow  our  s{)irits  in  sweet  submission  %o 
thy  will.  Enable  us  to  say  from  the  heart,  "  It  is  the  Lord, 
let  him  do  what  seemeth  to  him  good  ;"  and  to  exclaim,  with 
the  once  suffering  patriarch,  "  though  he  slay  me,  yet  will  1 
trust  in  him." 


SPIRIT  OF  LOVE.  177 


MEDITATION  XXXI. 


SPIRIT  OF  LOVE. 


Let'all  bitterness?  and  wrath,  and  anger,  and  clamor,  and  evil 
speaking  be  put  away  from  you,  with  all  malice  :  and  be  ye  kind 
one  to  another,  tender-hearted,  forgiving  one  another,  even  as 
God  for  Christ's  sake  hath  forgiven  you.  Eph.  4:  31,  32. 

We  have  here  a  rule  for  the  reciprocal  intercourse  of 
believers.  It  bears  upon  it  the  pure  stamp  of  heaven.  It 
is  melancholy  indeed,  that  Christians  should  need  such 
cautions  and  counsels  as  the  above.  But  alas,  who  that 
knows  his  own  heart,  is  not  sensible  how  necessary  as  well 
as  pertinent  they  are  !  The  remaining  corruption — still 
lingering  in  the  heart  of  the  most  sanctified  believer — ex- 
poses him  to  temptation.  When  we  are  injured,  or  when 
we  imagine  ourselves  to  be  so,  how  prone  are  we  to  resent 
it !  The  first  impulses  generally  are  sinful.  We  can  even 
use  harsh  and  bitter  terms  in  application  to  the  conduct  or 
motives  of  our  professing  brethren.  To  be  liable  to  such 
sallies  of  passion  is  a  great  evil.  They  rob  our  own  bo- 
soms of  peace — injure  the  cause  of  Christ — and  give  occa- 
sion to  the  wicked  to  triumph.  O,  for  more  of  that  sweet 
forgiving  spirit,  which  dwelt  in  the  bosom  of  our  Lord  ! 
Consider  the  argument  of  the  apostle  ;  "  even  as  God  for 
Christ's  sake  hath  forgiven  you."  Exercise  towards  thy 
real  or  supposed  enemy  the  spirit  of  forgiveness  which  God 
hath  manifested  towards  thee.  Surely,  towards  thy  breth- 
ren— those  who  are  co-heirs  with  thee  of  the  heavenly  in- 
heritance— thou  shouldst  entertain  no  feelings  but  those  of 
the  most  generous  attachment.  If  thou  hast  aught  against 
a  brother,  go  to  him  alone,  and  let  the  breach  be  healed  by 
mutual  explanation  and  forgiveness.     Emblazon  not  the 


178  BOOK  FOR  THE  SABBATH. 

faults  of  any  member  of  Christ's  body.  Carry  about  with 
thee  the  mantle  of  charity.  Open  not  thy  mouth  to  calum- 
niate, nor  thine  ear  to  receive  the  calumny  of  others.  Away 
with  the  spirit  of  detraction.  When  tempted  to  think  evil 
or  to  speak  evil  of  others,  remember  how  thou  thyself 
wouldst  appear,  were  God  to  treat  thee  as  severely  as  thou 
art  disposed  to  treat  others.  Cultivate  a  meek,  forbearing 
spirit  under  injuries  ;  remembering  that,  "  love  workelh  no 
ill  to  his  neighbor." 

O  God,  there  is  nothing  for  which  our  heartwS  more  fre- 
quently condemn  us  than  selfishness  and  nnkindness.  We 
are  prone  to  prefer  our  own  ease  and  reputation  to  the  hap- 
piness and  comfort  of  others.  Too  often  have  we  been 
guilty  of  wrong  feelings  and  censorious  remarks  towards 
those  whom  we  ought  to  have  loved  as  brethren.  But  "if 
our  heart  condemn  us,  thou  O  God,  art  greater  than  our 
heart  and  knowest  all  things."  For  every  such  offence  we 
would  repent  in  dust  and  in  ashes.  Forgive  us,  O  God, 
and  dispose  all  whom  we  have  ever  injured  to  forgive  us 
also.  Enable  us  henceforth  to  exercise  no  emotions  to- 
wards our  fellow  men,  and  especially  towards  our  christian 
brethren,  but  those  of  love  and  kindness.  May  no  hitter  or 
censorious  remark  ever  fall  from  our  lips.  O  give  us  the 
sweet  forgiving  spirit  of  the  Savior.  May  we  so  study  our 
own  faults — see  so  deeply  into  our  own  depravity,  that  we 
shall  be  ready  to  esteem  every  other  Christian  better  than 
ourselves  ;  and  ourselves  as  less  than  the  least  of  all  thy 
creatures.  Give  us  the  meek  and  lowly  heart.  Impart  to 
us  that  "  charity  which  is  the  bond  of  perfeclness  ;  which 
suffereth  long  and  is  kind  ;  which  thinketli  no  evil  ;  which 
beareth  all  things,  believeth  all  things,  hopeth  all  thitigs." 
O  may  this  never  failing  grace  be  in  us  and  abound.  May 
we  be  able,  at  all  tinies,  sincerely  to  pray,  "  forgive  us  our 
trespasses  as  we  forgive  those  who  trespass  against  us." 
Lead  us  not  into  the  temptation  of  evil  speaking;  l)ut  deliver 
us  from  so  great  an  offence,  for  Jesus'  sake.     Amen. 


THE  FURNACE  OF  AFFLICTION.  179 


MEDITATION  XXXII. 

THE  FURNACE  OF  AFFLICTION. 

But  he  knoweth  the  way  that  I  take  ;  when   he  hath  tried  me,  I 
shall  coine  forth  as  gold.    Job  23:  JO. 

It  is  a  consolation  to  the  suffering  Christian  to  reflect, 
that  every  affliction  is  designed  for  his  purification.  The 
patriarch  Job,  under  the  heavy  pressure  of  sorrow,  sought 
his  God.  But  alas,  God  seemed  to  hide  himself.  He 
"  went  forward,  but  he  was  not  there  ;  and  backward,  but 
he  could  not  perceive  him  ;  on  the  left  hand  where  he  doth 
work,  but  he  could  not  behold  him ;  on  the  right  hand,  but 
still  he  could  not  see  him."  It  would  seem  then  that  the 
sufferer  must  have  sunk  down  in  despair.  But  no  ;  he  de- 
clares that  although  he  could  not  see  God,  God  could  see 
him.  Flis  father  on  high  knew  the  way  in  which  he  was 
leading  him  ;  and  would  at  last — after  sufficient  trial  had 
been  made  of  his  confidence  —  bring  him  forth  as  gold. 
Here  is  strong  faith  under  the  most  untoward  circumstan- 
ces. O  let  us  imitate  it,  trusting  in  God,  even  when  we 
cannot  see  the  way  in  which  he  is  leading  us.  It  may  in- 
deed be  a  dark  and  disagreeable  course.  The  flesh  may 
shrink  and  the  spirits  droop  ;  but  know  we  not  that  God  our 
father  is  our  guide  }  He  sees  perfectly  the  way  in  which 
we  are  led.  His  kind  hand  has  marked  it  out.  It  is  there- 
fore the  hest  way.  When  our  spirits  are  sufficiently  hum- 
bled—our confidence  tested — and  our  hope  tried  ;  he  will 
bring  us  forth  from  the  furnace  as  gold.  We  shall  shine 
with  a  purer  lustre  after  our  passage  through  the  fire.  We 
shall  be  more  fit  to  gem  the  diadem  of  our  Savior — more 


180  BOOK  FOR  THE  SABBATH. 

fit  to  swell  the  song  of  eternal  praise  for  his  redeeming 
mercy. 


Our  way,  O  Lord,  is  in  the  dark.  We  see  not  wherefore 
it  is  thou  contendest  with  us.  We  are  tem})ted  to  exclaim, 
"  God  hath  forgotten  us  and  our  Lord  hath  forsaken  us." 
But  we  will  not  indulge  these  distrustful  thoughts.  We  ac- 
knowledge that  our  sins  are  sufficiently  numerous  and  ag- 
gravated to  call  for  the  heaviest  chastisements  at  thy  hand. 
Shouldst  thou  even  cast  us  off  forever,  our  consciences  must 
approve  the  j-ectitude  of  thy  decision.  But  O,  let  us  not 
perish,  when  there  is  an  infinite  provision  for  our  salvation. 
No  other  plea  than  the  Savior's  precious  blood  woidd  we 
offer.  For  his  sake  remove  thy  stroke,  and  "return  and 
visit  us  early  with  thy  mercy."  It  has  pleased  thee  "to 
bring  us  into  darkness  and  not  into  light."  O  God,  we  are 
humbled  under  thy  chastisements.  We  bow  beneath  thy 
rod.  For  our  sins  and  our  unfaithfulness  we  deserve  to  feel 
it.  May  we  be  enabled  to  submit  to  the  punishment  of  our 
sins — to  behave  oiu'selves  as  becomelh  offending  but  peni- 
tent children.  May  wo  be  consoled,  by  the  consideration 
that  our  afflictions  are  for  our  own  good — that  they  are  de- 
signed to  purify  us  and  to  prepare  us  for  heaven.  Why 
should  we  pray  for  prosperity  ;  why  deprecate  affliction  ; 
when  prosperity  has  proved  so  irijm*ious,  and  affliction  so 
salutary  to  our  souls?  Still,  O  God,  would  we  pray,  that 
when,  by  these  trials,  tliou  hast  fitted  us  to  glorify  thee,  thou 
wouldst  remove  the  stroke  and  bring  us  forth  as  gold  to 
serve  thee  on  earth,  atid  to  praise  thee  through  eternity  ;  for 
Jesus'  sake.     Atiien. 


TRUE  RICHES.  181 


MEDITATION  XXXIII. 

TRUE   RICHES. 

Lay  not  up  for  yourselves  treasures  on  earth,  where  moth  and 
rust  doth  corrupt,  and  where  thieves  break  through  and  steal; 
but  lay  up  for  yourselves  treasures  in  heaven,  where  neither 
moth  nor  rust  doth  corrupt,  and  where  thieves  do  not  break 
through  nor  steal ;  for  where  your  treasure  is,  there  will  your 
heart  be  also.     Matt.  G:  J  9,  20,  2\ . 

Some  will  be  ready  to  apply  this  language  to  the  disci- 
ples only.  They  will  say  ;  surely  it  cannot  apply  lo  us. 
We  must  toil  and  hoard  for  the  sake  of  our  children  and 
dependents.  Not  to  do  so,  would  be  tempting  Providence. 
It  will  be  well  for  those  who  thus  speak,  to  take  heed,  lest 
this  prudent  forethought  be  not,  afler  all,  a  cloak  for  avarice. 
To  such  persons,  let  me  say,  the  language  does  apply  to 
us ;  if  not  literally,  yet  surely  in  the  spirit  of  the  sentiment. 
There  is  at  the  present  day  too  much  hoarding  among 
Christians.  There  is,  in  respect  to  a  worldly  competence, 
too  much  distrust  of  Providence.  Let  a  habit  of  hoarding 
get  possession  of  a  man,  and  almost  inevitably  he  will 
become  a  groveling  worldling  !  Whilst  heaping  up  trea- 
sures here,  he  must  employ  most  of  his  thoughts  upon  them, 
and  upon  the  means  of  obtaining  and  securing  them.  Thus, 
"  where  his  treasure  is,  there  will  his  heart  be  also."  But  a 
Christian's  heart  is  professedly  fixed  in  heaven.  He  is  to 
"set  his  affection  on  things  above,  not  on  things  on  the  earth." 
Should  he  then  be  anxious  to  accumulate  another  and  au  op- 
posite kind  of  treasure  here  below,  when  the  process  and 
the  influence  are  so  detrimental  to  the  soul  ?  Can  he  serve 
God  and  mammon  }  Does  he  reply  ;  that  unless  he  accu- 
mulated a  fortune,  either  himself  or  his  children  may  come 
16 


182  ■     BOOK  FOR  THE  SABBATH, 

to  want  ?  O,  unbelieving,  faithless  disciple !  Go,  give  a  por- 
tion of  thy  wealth  to  the  Savior's  kingdom,  and  be  sure, 
from  God's  own  promise,  that  thy  wants  shall  be  supplied, 
and  that  thy  "  seed  shall  never  beg  their  bread."  O,  labor 
not  thus  earnestly  for  the  "  meat  that  perisheth."  It  may 
prove  a  curse  to  thy  soul,  and  the  ruin  of  thy  children. 
"  Take  heed  and  beware  of  covetousness."  "  Seek  first 
the  kingdom  of  God  ;  and  all  other  (necessary)  things  shall 
be  added  unto  you." 


Thou  hast  declared,  O  Lord,  that  "  where  our  treasure  is, 
there  will  our  hearts  be  also."  Search  then  these  hearts  of  oui*s. 
Behold  and  see  if  the  love  of  the  world  is  lurking  here;  for 
thou  hast  said  again  ;  "  if  any  man  love  the  world,  the  love 
of  the  Father  is  not  in  him."  Well  may  we  tremble  at 
this  fearful  declaration  ;  for  if  this  secret  love  of  the  world  be 
not  in  us,  why  are  we  so  pleased  with  its  riches  ?  Why  are 
we  so  joyous  when  it  bestows  its  honors — or  so  sad  when  de- 
prived of  them?  Do  not  these  feelings  tell  us  alas,  that  we 
still  love  the  world  ?  O  that  we  might  be  enabled  to  bring 
forth  the  accursed  thing,  and  repent  of  our  idolatry  !  Sur- 
rounded by  objects  of  sense — allured  by  pleasure — impelled 
by  a  thousand  unworthy  motives  to  make  gold  our  confi- 
dence, how  powerful  is  the  temptation  to  lay  up  our  treasure 
on  earth,  and  to  forget  our  Inheritance  above  !  But  such  a 
course  must  end  in  disappointment.  It  must  "pierce  us 
through  with  many  sorrows."  From  these  temptations,  and 
from  this  worldly  spirit,  O  Lord,  deliver  us.  Enable  us  to 
keep  in  view  that  better  inheritance  which  is  laid  up  for  us 
in  heaven.  May  we  tread  the  world  beneath  our  feet. 
Without  a  sigh,  may  we  see  its  pleasures  and  its  honors  pass 
into  other  hands ;  and  may  we  rejoice  that  God  has  reserved 
some  better  thing  for  us.  By  growing  in  grace,  may  we 
daily  add  to  our  treasure  in  heaven  ;  and  may  we  so  use  the 
"mammon  of  unrighteousness,"  as  that,  at  last,  "  we  may  be 
received  into  everlasting  habitations." 


UNSEEN  GLORIES..  J«  183 


MEDITATION  XXXIV. 

UNSEEN  GLORIES. 

But  as  it  is  written,  Eye  hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things  which  God  hath  pre- 
pared for  thera  that  love  him.   1  Cor.  2:  9. 

The  glories  of  the  gospel  lie  concealed  from  all  but  those 
who  have  been  taught  of  the  Spirit.  To  the  eye  of  the  sen- 
sual or  worldly  nnan,  Christ  has  no  beauty  ; — his  doctrines 
no  interest ;  his  invitations  no  attractiveness.  To  his  ear 
there  is  no  melody,  even  in  the  harps  of  heaven.  In  his 
heart  there  is  no  feeling,  though  his  attention  be  directed 
to  his  guilt  as  a  sinner,  and  to  the  agonies  of  Calvary 
which  were  endured  to  expiate  it.  But  O  how  differently 
does  the  Christian  view  these  subjects  ?  To  him,  Christ  is 
"  the  chiefest  among  ten  thousand."  His  doctrines  are  the 
daily  food  of  the  soul.  His  promises  are  full  of  sweet  con- 
solation and  encouragement.  The  very  name  of  Jesus 
sounds  sweet  in  his  ear.  His  heart  dilates  as  he  contem- 
plates the  glories  of  the  upper  world.  He  is  filled  with  grat- 
itude, at  the  thought,  that  they  are  purchased  at  so  great  an 
expense  for  so  unworthy  a  sinner.  Faint  however  are  his 
most  enlarged  conceptions.  Ere  he  can  fully  appreciate 
these  glories,  the  fleshy  veil  must  be  withdrawn.  He  must 
have  new  and  glorious  perceptions.  Every  sense  must  be 
refined — every  affection  purified,  to  enable  him  to  estimate 
his  bright  reward.  It  has  not  entered  into  his  heart,  how 
great  will  be  the  bliss  and  the  brightness  of  heaven.  O,  let 
us  then  "  cast  off  the  works  of  darkness,  and  put  on  the  ar- 
mor of  light."     Let  us  anticipate  a  portion  of  our  heaven 


184  BOOK  FOR  THE  SABBATH. 

upon  earth  ;  and  pluck  an  occasional  leaf  from  the  tree  of 
life,  before  we  are  admitted  to  a  seat  under  its  immortal 
foliage. 


Why,  O  God,  when  heaven  is  so  glorious,  should  earth 
hold  au  attractive  power  over  us?  Why  should  we  pause 
to  amuse  ourselves  with  trifles,  when  the  crown  of  glory  is 
offered,  and  the  mansions  of  rest  are  ahnost  in  sight  ?  Come, 
O  divine  Spirit,  and  breathe  new  energy  into  our  shiggish 
souls.  Come  and  spread  thy  benign  wings  over  us;  or 
rather  bear  us  on  them,  towards  the  blissful  regions  where 
our  Savior  dwells.  W^e  are  sick  at  heart  of  earth's  pleasures. 
There  is  naught  in  them  to  satisfy  us.  The  mOvSt  attractive 
scenes  of  earih  have  now  less  influence,  since,  by  faith,  we 
have  caught  a  glimpse  of  that  bliss  which  is  permanent  and 
soul-satisfying.  O  for  still  brighter  visions  of  faith  !  We 
would  fain  see  more  of  those  invisible  things  which  neutral- 
ize the  glare  of  this  vain  world.  Give  us,  O  Lord,  a  glimpse 
of  thy  merciful  and  benignant  countenance.  May  we  see, 
with  spiritual  vision,  the  glories  of  the  Lamb.  Or  should  it 
please  thee  to  keep  us  lowly,  by  withholding  these  ecstatic 
views;  O,  at  last,  when  there  will  be  no  mo»'e  place  for 
pride,  assign  to  us  some  humble  seat  in  thy  blissful  kingdom, 
where  we  may  gaze  on  thy  glories,  and  unite  in  praising  thy 
name  forever,  through  Jesus  Christ  our  Lord.     Amen. 


ml  /i 


EXTENT  OF  MERCY. 


MEDITATION  XXXV. 


EXTENT  OF  MERCY. 


185 


This  is  a  faithful  saying,  and  worthy  of  all  acceptation,  that  Christ 
Jesus  came  into  the  world  to  save  sinners  ;  of  whom  I  am 
chief     1  Tim.  1:  15. 

What  believer  does  not  value  this  precious  text ;  "Christ 
Jesus  came  into  the  world  to  save  sinners  ?"  Salvation 
was  the  glorious  errand  on  which  the  Prince  of  life  came 
into  this  dark  and  polluted  world.  But  the  salvation  of 
whom  ?  Not  of  those  who  were  his  friends  ;  for  "  he  came 
unto  his  own"— unto  those  who  ought  to  have  been  his 
friends — "  and  his  own  received  him  not."  O,  we  were 
all  his  enemies,  and  yet  behold,  he  dies  for  us  !  Having 
thus  made  forgiveness  possible,  he  transforms  us  from  ene- 
mies into  friends.  We  are  reconciled  to  God  through  his 
blood.  We  are  saved  from  the  curse  of  the  law — from  the 
pollution  of  sin — from  the  deceitfulness  of  the  world — from 
the  malice  of  Satan — from  the  fear  of  death — and  from 
the  damnation  of  hell.  We  are  saved  to  enjoy  the  favor  of 
God — the  protection  and  guidance  of  his  providence — the 
privilege  of  adoption — and  the  inheritance  which  is  incor- 
ruptible. Who  can  sufficiently  appreciate  this  great  salva- 
tion .'*  Eternity  alone  will  suffice  to  celebrate  the  praises 
of  Jesus,  its  great  *'  author  and  finisher."  This  salvation  is 
for  the  chief  of  sinners.  Such,  in  his  own  estimation,  was 
Paul ;  and  such  doubtless  every  sincere  believer  regards 
himself  Each  one  knows  more  of  himself  than  any  other 
— save  the  omniscient  one — can  know  of  him  ;  and  more 
than  he  can  know  of  any  other  Christian  ;  and  hence  he 
16» 


186  BOOK  FOR  THE  SABBATH. 

must  consider  himself  the  chief  of  sinners.  How  should 
we  then  be  clothed  with  humility  !  O,  were  it  not  that  Je- 
sus can  save  the  chief  of  sinners,  who  could  hope  for  the 
divine  mercy  ?  As  the  salvation  is  so  great,  who,  if  peni- 
tent, need  despair  ? 


"Thanks  be  to  God  for  his  unspeakable  gift!"  Hadst 
thou,  O  God,  withheld  thy  Son  from  us,  when  nothing  but 
his  intervention  could  have  saved  us,  how  universal  and 
overvvhehning  would  have  been  our  desiruclion  !  Even 
now,  after  Jesus  has  died,  do  we  deserve  to  be  cast  off  for- 
ever for  rejecting  him.  Yet  such  are  thy  patience  and  for- 
bearance, that  throughout  the  period  of  our  unbelief  we 
were  not  consumed  ;  nay,  we  indulge  the  hope,  that  thy 
boundless  mercy  has  forgiven  us  even  this  aggravated  sin. 
It  is  to  the  atoning  blood  that  we  are  indebted  for  all.  O, 
for  a  thousand  tongues,  to  speak  of  thy  love  and  compassion, 
blessed  Jesus  !  In  sincerity  we  declare  ourselves  the  chief  of 
sinners.  In  this  declaration  thou  knowest  there  is  no  affec- 
tation. Truly  our  sins  are  of  the  crimson  dye.  Despair 
would  forever  take  possession  of  us,  hadst  thou  not  declared 
that  "  thy  blood  can  cleanse  from  all  sin."  We  fly  to  thy 
feet,  O  Lamb  of  God.  We  come  to  weep  as  did  the  peni- 
tent Mary.  Dissolve  these  adamantine  hearts.  Let  them 
bleed  and  break  at  the  recollection  of  our  ahominable  deeds. 
Cast  upon  us,  O  Savior,  one  renewed  look  of  mercy.  Ena- 
ble us  by  faith  to  touch  the  hem  of  thy  garment — to  lay  hold 
anew  on  thy  salvation — to  surrender  ourselves  and  all  we 
have  into  thy  faithful  hands.     Amen. 


t«^l    .-iV.-i'.i  ■<»■*«■  r.ilj*    O-'f: 


or! 


i-l 


KEEPING  THE  HEART.  187 


MEDITATION  XXXVI. 


KEEPING  THE  HEART. 


■C  r-fJJi  uo:;  ryk 


Keep  thy  heart  with  all  diligence,  for  out  of  it  are  the  issues  of 
life.     Prov.4:2'S. 

The  streams  do  not  more  certainly  indicate  the  nature 
of  the  fountain  whence  they  flow,  than  do  the  actions  of 
men  the  true  state  of  their  hearts.  For  a  while  hypocrisy 
may  succeed  in  its  disguises  ;  but  sooner  or  later  all  men 
discover  themselves.  Avarice  will  be  seen  greedy  in  the 
pursuit  of  gain.  Ambition,  leaping  forward  at  a  bound,  or 
lurking  for  some  favorable  opening  to  mount  the  steep  of 
fame,  will  show  its  selfish  and  restless  spirit.  Sensuality 
will  look  out  at  the  eye,  or  reveal  itself  in  a  career  of  crim- 
inal indulgence.  But  where  divine  grace  has  cast  in  its 
salt  at  the  fountain  head,  we  discover  a  corresponding  and 
growing  purity  in  the  conduct.  Humility  begins  to  displace 
pride.  Contentment  comes  in  the  place  of  avarice  and 
ambition.  Temperance  succeed  to  self-indulgence.  "A 
good  man  out  of  the  good  treasure  of  his  heart  bringeth 
forth  that  which  is  good."  We  must  therefore  keep  a  vigi- 
lant eye  upon  the  heart,  which  is  the  fountain.  If  there  we 
discover  the  incipient  evil,  it  must  be  cured  before  it  breaks 
out  into  the  overt  act.  By  close  observation,  we  shall  dis- 
cover within  us,  the  risings  of  almost  every  evil  propensity, 
which  ever  disgraced  the  conduct  of  man.  Envy,  revenge, 
infidelity,  sensuality,  ambition,  avarice,  yea,  selfishness  in 
a  thousand  forms  will  meet  the  eye.  But  if  these  passions 
show  themselves — even  in  the  germ — we  should  fly  at  once 
to  the  throne  of  grace,  and  beg  not  only  for  their  suppres- 


188  BOOK  FOB  THE  SABBATH. 

sion  but  Iheir  extirpation.  "  Create  in  us  a  clean  heart," 
should  be  our  cry.  Penitently  should  we  mourn  over  in- 
bred sin  ;  and  faithfully  should  we  contend  against  it,  until 
we  conquer  by  the  blood  of  the  Lamb. 


draper. 

O  Lord,  sensible  that  our  hearts  are  "  deceitful  above  all 
things  and  desperately  wicked,"  we  corne  to  thee  with  the 
prayer  of  thy  servant  David,  **  Create  in  »s  a  clean  heart,  O 
God,  and  renew  a  right  spirit  within  us.  Wash  ns  tho- 
roughly from  our  iniquity,  and  cleanse  us  from  our  sin." 
Purify  our  hearts,  and  then  shall  we  be  secure  from  the  dan- 
ger of  "  presumptuous  sins."  Not  a  day  passelh,  but  these 
depraved  hearts  are  exhibiting  the  entire  passions  and  feel- 
ings which  thy  law  condemns  and  which  shock  us  by  their 
turpitude.  O  Lord,  we  moum  over  the  remaining  indications 
of  the  old,  corrupt,  and  deceitful  man.  "  Who  shall  deliver 
us"- — we  are  ready  to  exclaim — "from  the  body  of  this 
death  ?"  May  we  he  able  in  faith  to  add,  "  we  thank  God," 
we  shall  be  delivered,  "  through  our  Lord  Jesus  Christ." 
Yes,  his  grace  can  reach  the  disorder.  Though  it  lie  deep 
within,  his  blood  can  wash  it  out.  O  then  sprinkle  our 
guilty  hearts  with  that  atoning  blood.  Enable  us  also  to 
keep  a  strict  watch  over  the  inner  man.  May  we  hate  the 
incipient  thought  of  evil.  Never  may  we  indulge,  even  for 
an  instant,  a  depraved  passion.  May  we  abhor  it  as  soon  as 
it  appears.  May  we  in  every  time  of  temptation,  obtain  thy 
grace  to  help  us ;  and  may  we  at  all  times,  so  keep  the  heart, 
that  our  conduct  shall  be  a  living  testimony  to  the  purify- 
ing influence  of  the  gospel.     Amen. 


^V 

r^- 

m 

uri'. 

"^y. 

;■'•!  1   '■  r     ( 

'■;  ' 

.^<3HU<; 

nbi 

DIVINE  ILLUMINATION.  189 


MEDITATION  XXXVII. 


DIVINE  ILLUMINATION. 


Open  thou  mine  eyes,  that  1  may  behold  wondrous  things  out  of 
thy  law.  Ps.  IV.hVS. 

Such  should  be  the  prayer  of  every  one  who  peruses  the 
oracles  of  God.  They  are  not  to  be  understood,  nor  can 
their  beauty  or  force  be  appreciated,  by  a  cursory  or  care- 
less reading.  There  are  in  them  hidden  mysteries  which 
it  is  the  prerogative  of  the  Holy  Spirit  alone  to  reveal.  He 
who  inspired  men  to  write  them,  who  atone  knows  the 
mind  and  will  of  God,  he  must  enlighten  our  understand- 
ings, or  the  Bible  will  be  to  us  a  sealed  book.  Who  has 
not  felt  the  weakness  and  ignorance  of  his  own  mind  when 
poring  over  the  deep  truths  of  revelation  ?  It  is  indeed  "  a 
lamp  unto  our  feet  and  a  light  unto  our  path  ;"  but  the 
Holy  Spirit  must  show  us  our  darkness,  and  enable  us  to 
see  and  follow  the  heavenly  illumination.  Why  is  it  that 
we  so  seldom  truly  relish  the  divine  testimonies  ?  Why 
do  we  so  often  peruse  the  word  with  coldness  and  indiffer- 
ence ?  Do  we  not  rely  too  much  on  our  own  sagacity  ;  or 
read  it  in  a  prayerless  frame  of  mind  ?  O  that  we  could 
feel  towards  it  that  holy  reverence  which  its  truth  and  im- 
portance demand  !  O  that  we  could  always  study  it  with  a 
feeling  of  child-like  docility.  Wondrous  things  are  in  God's 
law,  which  we  have  not  yet  discovered — mines  of  spiritual 
wealth  which  we  have  never  yet  seen — and  divine  beauties 
which  yet  lie  concealed  from  our  view.  The  glory  of  God 
shines  in  every  page  ;  the  wondrous  schemes  of  providence 
and  redemption  are  there  unfolded.     Let  us,  then,  in  read- 


190  BOOK  FOR  THE  SABBATH. 

ing  or  studying  this  blessed  volume,  ever  pray,  with  David, 
"  Open  thou  mine  eyes,  that  I  may  behold  wondrous  things 
out  of  thy  law." 


Ignorant  and  !)lind,  weak  and  depraved,  we  come  to  ihee, 
O  God,  for  knowledge  and  light,  strength  and  purification. 
Thy  word  is  as  "the  refiner's  fire."  By  the  application  of 
it  through  the  Holy  Spirit,  it  purifieth  the  soul  that  truly  un- 
derstandeth  it.  O,  then,  "  sanctify  us  through  thy  truth,  thy 
word  is  truth."  Enable  us  to  read  the  sacred  oracles  with 
a  spirit  of  docility  and  meekness,  sensible  how  dark  by  na- 
ture is  our  understanding  ;  and  O  may  the  Divine  Spirit  be 
ever  present  to  injpart  his  heavenly  illumination.  Too  care- 
lessly have  we  read  the  sacred  record,  which  testifieth  of  Je- 
sus. Our  hearts  have  been  cold  and  our  minds  wandering. 
We  have  neither  relished  nor  understood,  as  we  ought,  these 
lively  oracles.  O  forgive  this  practical  irreverence,  and  take 
away  this  hardness  of  heart.  Give  us  a  strong  desire  to 
know  thee,  and  to  understand  thy  will.  May  "thy  statutes 
be  our  songs  in  the  house  of  our  pilgrimage."  Enlighten  us 
into  the  mysteries  of  thy  word.  Let  us  understand  its  con- 
cealed glories  ;  for,  O  Lord,  thou  hast  "  hid  these  things 
from  the  wise  and  prudent,  and  hast  revealed  them  unto 
babes."  Be  ours  the  privilege  to  sit  as  children  at  thy  feet, 
and  learn  with  meekness  what  the  sons  of  pride  scorn  to  lis- 
ten to.  "  Open  thou  our  eyes,  that  we  may  behold  wondrous 
things  out  of  thy  law  ;"  for  Jesus'  sake.     Amen. 


CHRISTIAN  ENERGY.  191 


MEDITATION  XXXVUI. 


CHRISTIAN  ENERGY. 


Arise,  therefore,  and  be  doing,  and  the  Lord  be  with  thee.  1  Chron. 
^22:  16. 

What  David  said  to  his  son  Solomon,  God  says  to  every 
believer.  The  temple  was  to  be  built.  The  materials  were 
ready-  The  workmen  were  at  hand ;  and  Solomon  was 
charged  to  set  about  the  enterprise  without  delay.  "  The 
Lord  be  with  thee,"  says  David.  Without  the  divine  bles- 
sing and  cooperation,  the  king  well  knew,  the  work  could 
neither  rightly  proceed,  nor  come  to  a  happy  completion. 
And  what  a  magnificent  edifice  was  reared  for  the  worship 
of  Jehovah !  There  was  nothing  like  it  before,  nor  will 
there  ever  be  after.  Its  greatest  attraction  however  was, 
that  the  presence  of  Jehovah  was  revealed  in  its  holy  courts. 
There  is  a  temple  now  to  be  erected.  It  is  to  be  built  of 
"  living  stones."  It  is  commenced  on  earth,  to  be  com- 
pleted in  heaven,  where  its  top-stone  is  to  be  laid  amid  the 
praises  of  the  holy  universe.  The  work  is  begun  ;  but 
long,  long  will  it  be  ere  it  is  completed,  unless  more  hands 
are  employed  and  more  hearts  are  interested  in  its  advance- 
ment The  materials  are  ready.  Nothing  is  wanting  but 
faith  and  christian  energy.  "Arise  therefore,"  O  people  of 
the  living  God,"  and  be  doing."  The  responsibility  of  this 
work  rests  on  you.  It  is  a  weighty  responsibility.  It  can- 
not be  met,  unless  you  rise  and  consecrate  your  entire  en- 
ergies to  the  work.  And  if  you  do, "  God  will  be  with  you." 
He  has  promised  this.  He  has  also  declared  that  the  world 
shall  be  filled  with  the  glory  of  this  spiritual  building. 


192  BOOK  FOR  THE  SABBATH. 

When  it  is  completed — for  completed  it  must  be — O  may- 
it  be  said  that  loe  had  some  humble  part  in  its  erection ! 
May  we  henceforth  cast  off  our  supineness,  and  endeavor 
lo  lay  at  least  one  polished  stone  in  this  glorious  structure. 


"Glorious  lhin<js  hast  thou  spoken,"  O  God,"  of  Zioii," 
thy  holy  city.  Thou  hast  declared,  that  "  her  walls  shall 
be  salvation,  and  her  gates  praise."  Thine  ancient  temple 
thou  didst  condescend  lo  gra<-e  with  thy  presence.  Thou 
didst  fill  its  courts  with  thy  glory.  But  the  spiritual  temple 
which  thou  hast  designed,  and  in  part  erected,  is  far  more 
precious  in  thy  sight.  Hast  thou  not  promised  that  it  shall 
be  one  day  completed  ?  O  then  let  thy  people,  whom  thou 
hast  honored  as  co-workers  with  thee,  arise,  and  wiih  one 
heart  and  one  mind,  engage  in  the  work.  Move  them,  O 
God,  by  thy  Holy  Spirit.  Let  the  rich  hritjg  of  their  alum- 
dance,  and  the  poor  their  pittance.  Let  young  and  old,  yea 
all,  engage  in  the  glorious  entcrjirise.  The  world  is  still 
"dead  in  tres|)asses  and  in  sins,"  Hundreds  of  millions  are 
yet  to  be  enlightened.  O,  when  shall  we  feel  the  pressure 
of  the  responsibility  which  lies  upon  us?  By  all  that  Jesus 
has  done  for  us — by  all  that  he  has  done  to  save  a  ruined 
■world — may  we  be  constrained  "to  come  up  to  the  help  of 
the  Lord,  aaainst  the  mighty."  Wilt  thou  bless  thy  people  in 
all  their  efforts  to  build  the  spiritual  temple.  O  impart 
strength,  self-denial,  zeal,  courage,  perseveriiiice.  Without 
thine  omnipotent  arm  to  aid  us,  we  fail.  But  with  it,  wo 
are  sure  to  succeed  ;  and  when  the  work  is  comf)leted,  to 
thy  nauje  shall  be  all  the  glory,  through  Jesus  Christ  our 
Lord.     Amen. 


WATCHFULNESS.  193 


MEDITATION  XXXIX. 

WATCHFDLNESS. 

Therefore  let  us  not  sleep,  as  do  others,  but  let  us  watch  and  be 
sober.  1  Thess.  5:  C. 

The  apostle  calls  believers  "  children  of  the  light."  The 
unbelieving  are  children  of  darkness.  They  see  not  their 
guilt  and  danger.  They  understand  not  the  glories  of  the 
gospel.  On  these  subjects  they  are  in  darkness ;  and  "  they 
love  darkness  rather  than  light."  Therefore  when  death 
comes  they  are  surprised,  overwhelmed,  lost.  But  be- 
lievers have  come  out  of  this  night  of  unbelief.  "  The  light 
of  the  glorious  gospel  hath  shined  unto  them."  They  see 
the  beauties  of  the  divine  word.  They  understand  spiritual 
things.  "  The  day  has  dawned"  upon  them,  "  and  the 
day-star  has  arisen  in  their  hearts."  Therefore  should 
they  "  not  sleep"  as  do  the  wicked  ;  but  "  they  should  watch 
and  be  sbber."  They  should  arise  and  "  work  while  it  is 
day."  tip  to  the  period  of  their  conversion,  they  were 
asleep  over  the  awful  subjects  of  eternity.  Now  that  the 
Spirit  of  God  has  awakened  them,  they  should  commence 
laboring  for  their  Master  with  all  possible  diligence,  remem- 
bering that  the  time  is  short,  and  that  soon  they  will  be 
called  to  their  account.  Let  us  inquire,  whether  we  are 
truly  awake  to  our  responsibilities?  How  has  the  day  of 
our  spiritual  life  thus  far  been  spent?  Have  we  been 
"  watching  unto  prayer  ?  "  Have  we  been  soberly 
addressing  ourselves  to  the  great  work  of  our  "  high 
calling  ?  "  Or  have  we  been  criminally  slumbering  at  our 
post?  Have  sensual  pleasures  unnerved  us?  Has  the 
world  beguiled  us  ?  O  let  us  rise,  like  Sampson,  and  shake 
17 


194  BOOK   FOR  THE  SABBATH. 

off  this  drowsiness,  and  put  forth  our  strength  in  God.  Our 
day  may  be  a  short  one.  But  little  time  may  be  left  us  to 
serve  our  Lord.  Soon  may  we  be  called  to  give  in  our 
account.  Would  we  be  found  of  him  in  peace,  we  must  be 
found  at  our  post,  with  our  "  loins  girded,  and  our  lamps 
trimmed  and  burning." 


Thanks  be  unto  ihy  name,  O  Lord,  for  having  opened 
our  eyes,  and  enabled  us  to  discern  thy  glory.  It  was  thy 
grace  which  broke  in  upon  our  gnilty  slumbers,  and  roused 
us  to  a  sense  of  our  danger.  It  was  grace  which  poured 
light  into  our  darkened  understandings,  and  which  gave  us 
eyes  to  see  and  hearts  to  appreciate  thy  love  In  Christ  Jesus. 
Now,  O  Lord,  the  scales  have  truly  fallen  from  our  eyes. 
Whilst  thousands  and  tens  of  thousands  around  us  are  still 
in  darkness  ;  and,  as  it  respects  spiritual  things,  "know  not 
their  right  hand  from  their  left,"  thou  hast  graciously  brought 
us  into  the  light  and  liberty  of  the  gospel.  How  ungrateful 
and  guilty  should  we  be,  to  fold  our  arms  and  again  revert 
to  a  state  of  spiritual  slumber?  Alas,  O  God,  we  have  too 
often,  like  the  foolish  virgins,  thus  "slumbered  and  slept." 
If  now  this  guilty  indolence  has  crept  over  us,  O  let  the 
voice  of  thy  word  and  Spirit  arouse  us,  that  we  may  trim 
our  lamps  and  be  ready  for  the  bridegroom's  coming.  Every 
thing  around  us  admonishes  to  vigilance.  Satan,  the  world, 
our  own  evil  hearts,  wicked  men,  slothful  professors  ;  all 
are  ready  to  draw  us  aside  from  the  path  of  duty.  Keep  us, 
then,  O  Lord,  "as  the  apple  of  thine  eye."  Let  thy  grace 
impel  us  forward  in  "  the  race  which  is  set  before  us."  May 
we  never  faint  nor  tire.  O  "  may  we  not  sleep  as  do  others ;" 
and  when  thou  shalt  call  us  hence,  may  we  be  received  with 
the  welcome  of  "Well  done,  good  and  faithful  servants;" 
for  Jesus'  sake.     Amen. 


GREAT  GAIN.       '  195 


Meditation  xl. 

GREAT  GAIN. 

But  godliness  with  contentment  is  great  gain.     1  Tim.  6:  G. 

There  is  a  dissatisfaction  with  our  earthly  lot  which  is 
felt  at  limes  by  every  one.  The  wicked  are  seldom  satis- 
fied, though  satiated  often  with  earthly  pleasures.  Give 
them  their  heart's  desire,  and  they  will  soon  become  rest- 
less and  uneasy.  They  will  see  in  the  possession  of  others 
some  things  which  excite  their  envy  or  discontent.  Even 
the  believer  has  often  to  chide  his  heart  for  its  refractory 
feelings  under  the  adverse  dispensations  of  Providence.  To 
be  content  with  suc]j  things  as  God  has  given,  when  the 
measure  of  earthly  good  is  exceedingly  scanty,  is  an  attain- 
ment of  no  ordinary  kind.  Thrice  blessed  Paul,  thou  didst 
learn  this  lesson !  In  whatsoever  situation  thou  wast 
placed,  thou  wast  "  therewith  content."  O  may  we  imitate 
thee  in  this ;  and  endeavor,  with  thee,  even  to  "  take  plea- 
sure in  necessities  !"  The  apostle  speaks  of  a  connection 
between  godliness  and  contentment.  There  is  a  close  con- 
nection. True  contentment  must  result  from  godliness  as 
an  effect  follows  the  cause.  Godliness  implies  an  intelli- 
gent view  of  Providence  as  concerned  in  all  the  circum- 
stances of  our  being.  Godliness  implies  also  a  spirit  of  sub- 
mission to  the  divine  will,  however  expressed,  whether  in 
giving  or  in  depriving.  Godliness  brings  into  view  so  much 
higher  bliss  than  earth  can  yield,  as  to  make  the  Chris- 
tian regard  all  sublunary  joy  with  comparative  indifference. 
Thus  godliness  must  promote  contentment.  To  counteract 
a  murmuring  spirit  then,  let  us  cultivate  true  godliness.     It 


196  BOOK  FOR  THE  SABBATH. 

will  prove  to  us  "  great  gain."  Yes,  in  a  world  where 
there  is  so  much  suffering,  it  will  tend  to  smooth  the  rug- 
ged path,  and  point  us  to  the  glorious  termination.  Let 
then  the  dissatisfied  worldling  rove  in  search  of  fancied 
good  ;  be  it  ours  to  cultivate  true  piety,  the  only  solace  in 
trouble,  and  the  only  safety  amid  the  prosperities  of  life. 


Why,  O  Lord,  should  we  ever  murmur  at  ihy  dispensa- 
tions, or  he  dissatisfied  with  what  thou  givest  ?  What 
would  be  our  condition,  were  we  to  receive  at  thy  hand  our 
deserts?  How  would  every  cup  of  pleasure  be  turned  into 
bitterness,  and  every  source  of  happiness  be  dried  up  for- 
ever!  But  thou  hast  not  "rewarded  us  accordin<?  to  our 
iniquities."  Thou  hast  often  made  "our  cup  to  run  over" 
with  blessings.  But  alas  we  have  heen  ungrateful.  By 
wishing  for  something  more,  we  have  shown  our  discontent. 
This  bath  been  one  of  the  innumerable  sins  which  we  have 
committed.  In  view  of  it,  we  deserve  to  be  stripped  of 
every  earthly  good.  O  let  us  then,  by  looking  at  our  de- 
serts and  thy  mercies,  learn  to  adore'and  praise  thee  for  the 
continuance  of  blessings  which  we  have  forfeited.  Hast 
thou  withheld  from  us  wealth  and  honor.?  We  know  thou 
hast  done  it  for  our  good.  Yea,  with  such  hearts  as  ours, 
we  have  reason  to  fear,  that  unless  great  grace  were  be- 
stowed, prosperity  would  prove  our  ruin.  It  is  good  for  us, 
O  Lord,  to  feel  our  dependence— to  ask  of  thee  "  our  daily 
bread."  Grant  us  hut  that  "godliness"  which  bringeth  "con- 
tentment," and  it  will  be  to  us  "great  gain."  May  we  be  re- 
signed to  thy  holy  will,  even  when  the  deep  billows  of  ad- 
versity are  rolling  over  us.  If  poverty  be  our  lot,  O  let  us 
cheerfully  bear  it.  Let  us  be  "content  with  such  things  as 
we  have,"  be  they  ever  so  few  ;  remembering  thy  promise, 
"I  will  never  leave  thee  nor  forsake  thee."  So  long  as 
thou  art  our  portion,  may  we  not  covet  the  meaner  one 
which  earthly  minds  are  so  eagerly  pursuing.  May  God  be 
our  all,  and  may  we  at  last  enjoy  thy  blissful  presence;  for 
Jesus'  sake.     Amen. 


PAITH  IN  GOD.  '      '    r    197 


Meditation  xli. 

FAITH  IN    GOD. 
Is  any  thing  too  hard  for  the  Lord  ?     Gen.  18:  14. 

This  sentence  contains  a  severe  rebuke  for  Sarah's  un- 
belief. It  required  indeed  strong  confidence  in  Jehovah's 
power  and  faithfulness,  to  rely  implicitly  on  his  word,  when 
the  event  predicted  was  contrary  to  the  course  of  nature. 
But  still  it  was  her  duty  so  to  do.  He  who  fixed  nature's 
laws  could  supersede  them.  Nothing  was  "  too  hard  for 
the  Lord."  His  omnipotence  is  a  guarantee  for  the  fulfil- 
ment of  all  that  he  predicts  and  promises.  Such,  alas,  is  the 
amount  of  evil  within  us,  that  the  very  greatness  of  Hea- 
ven's mercy — the  infinite  condescension  implied  in  it— be- 
gets a  guilty  unbelief.  We  are  ready  to  doubt  whether  so 
great  a  being  will  thus  pledge  himself  to  convey  to  "  worms 
of  the  dust,"  so  great  an  amount  of  blessings.  But  we 
should  not  allow  Satan  thus  to  get  an  advantage  of  us.  To 
this  sceptical  state  of  mind  we  should  oppose  the  question, 
'*  is  any  thing  too  hard  for  the  Lord  .?"  When  darkness 
rests  upon  our  path,  let  us  not  conclude  that  all  is  lost. 
Let  us  inquire  again  ;  "  is  any  thing  too  hard  for  the  Lord  .?" 
When  temporal  afflictions  press  down  our  spirits  to  the  dust, 
let  us  not  yield  to  despair.  When  we  survey  the  desola-* 
tions  which  sin  has  made — consider  what  millions  are  sunk 
in  idolatry — and  how  their  rescue  and  regeneration,  to  hu- 
man view,  seems  impossible — let  us  silence  our  doubts  by 
asking,  "  is  any  thing  too  hard  for  the  Lord  .'"  In  all 
circumstances  of  trial ;  in  every  strait  to  which  we  may 
be  reduced,  it  is  our  consolation  to  remember  that  God  is 
17* 


198  BOOK  FOR  THE  SABBATH. 

omnipotent— that  Ms  hand  can  deliver — that  his  providence 
can  provide— that  his  mercy  can  save  ;  when,  to  human 
view,  deliverance,  provision  and  salvation  seem  impossi- 
ble. O,  for  more  implicit  reliance  on  Jehovah's  power  and 
faithfulness ! 


O  most  merciful  Father,  allow  us  to  approach  thee  as  the 
God  of  Abraham.  Thou  didst  pronounce  him  "the  father 
of  the  faithful."  Thou  didst  enal)le  him  to  trust  in  thee  with 
all  his  heart.  "  He  staggered  not  at  the  promise  through  un- 
belief." Relying  on  thy  faithfulness,  he  cheerfully  obeyed  thy 
commands,  even  when  thou  didst  require  his  dearest  earthly 
blessings.  Wilt  thou  grticiousiy  enable  us  to  copy  his  exam- 
ple. Eradicate  from  our  hearts  the  seeds  of  unbelief  Wears 
prone,  O  Lord,  to  sink  down  under  trouble,  as  though  there 
was  no  relief  even  from  heaven.  Pardon  this  distrust,  we 
beseech  thee ;  and  enaltle  us  to  stay  ourselves  on  thee,  and 
to  hope  in  thy  ruercy.  When  we  labor  for  the  salvation  of 
souls,  and  are  teujpted  to  believe  that  no  blessing  will  follow, 
may  we  be  rebuked  by  the  question,  "is  any  thing  too  hard 
for  the  Lord  .P"  Or  if,  O  Lord,  we  are,  at  any  time,  disposed  to 
ask,  in  the  spirit  of  tloubt  or  unbelief,  how  can  this  sin-ruined 
world  be  converted  to  thee  ;  let  us  be  silenced  and  convinced 
by  thy  promises  and  the  power  of  thy  regenerating  grace, 
which  is  able  to  fulfil  them.  O,  make  us  "  strong  in  faith, 
giving  glory  to  God."  Permit  us  to  apply  thy  precious 
promises  to  our  own  souls.  May  we  exercise  a  child-like 
confidence  in  thy  truth.  Although  so  insignificant— so  guil- 
ty— yet  are  not  these  |)romises  ours  ?  Are  they  not  all  "  yea 
and  amen  in  Christ  Jesus  .^"  We  would  plead  them  in  Je- 
sus' name.  We  beseech  thee  to  fulfil  them  for  Jesus'  sake  ; 
that  "thy  kingdom  may  come,"  and  "that  all  men  may  hon- 
or the  Son  even  as  they  honor  the  Father."     Amen. 


THE  BACKSLIDER.  199 


MEDITATION  XLIL 

THE    BACKSLIDER. 

Nevertheless,  I  have  somewhat  against  thee  because  thou  hast  left 
thy  first  love.     Rev.  2:  4. 

What  Christian  does  not  look  back  with  some  degree  of 
mournfulness,  as  vv^ell  as  with  gratitude,  upon  the  history  of 
his  early  religious  experience  ?  It  is  true  we  were  then  in- 
fluenced principally  by  feeling.  But  that  feeling  was  deep 
and  delightful.  It  was  the  strong  emotion  of  love  to  God 
and  man.  The  change  which  the  Holy  Spirit  had  wrought, 
was  a  great  change.  The  Bible,  once  so  dull,  had  then  be- 
come the  most  precious  of  books.  We  roved  through  the 
promises  as  through  a  field  of  fragrant  beauties.  All  na- 
ture wore  an  unaccustomed  loveliness.  God  was  seen  and 
adored  in  every  thing.  Prayer  was  as  our  very  breath ; 
and  praise  dwelt  upon  our  lips.  The  people  of  God  were 
inexpressibly  dear  to  us.  The  sanctuary  was  as  the  porti- 
co to  heaven,  and  the  word  of  God  was  sweeter  to  the 
taste  than  "  honey  and  the  honey  comb."  These  were  the 
scenes  and  emotions  of  our  first  love.  They  were  not 
indeed  without  some  passing  clouds ;  for  many  a  sore 
temptation  beset  us  ;  but  who  can  review  them  and  not  wish 
for  a  return  of  similar  emotions !  It  becomes  us  to  ask,  why 
these  feelings  were  not  perpetuated,  nay  increased  by  the 
lapse  of  time  ?  Have  we  grown  cold  in  the  service  of  our 
God.^  Have  we  lost  or  left  our  first  love  .?  If  so,  then 
has  God  "  somewhat  against  us."  This  change  cannot  have 
taken  place  without  guilt.  God  is  the  same  glorious  being 
as  he  was  then.  The  Bible  is  still  as  precious  in  itself. 
Prayer  is  now  equally  a  privilege  as  then.     O,  has  not  some 


200  BOOK  FOR  THE  SABBATH. 

secret  evil  been  in  operation  to  cool  our  love— to  abate  our 
zeal — to  separate  us  from  our  God  ?  Is  it  the  love  of  the 
world  ?  Is  it  the  love  of  the  creature  ?  Is  it  ambitious  de- 
signs, or  sensual  indulgence  ?  Search  us,  O  God,  and  enable 
us  to  search  ourselves.  It  is  time  to  return  from  our  wan- 
derings. Yes,  we  will  retrace  our  steps  ;  peradventure  God 
will  again  "  lift  up  the  light  of  his  countenance  upon  us," 
and  "  restore  unto  us  the  joys  of  his  salvation." 


"  O  that  we  were  as  in  months  past,  when  the  candle  of  the 
Lord  shined  upon  our  heads !"  Those  were  happy  days. 
We  remember  them  with  gratitude,  but  with  sadness.  They 
have  alas  been  succeeded  by  days  and  months  of  darkness 
and  of  sin.  O  Lord,  we  have  indeed  "left  our  first  love." 
How  delightful  were  the  days  of  our  espousals  !  Then  was 
prayer  no  burden.  Our  feet  seemed  to  be  winged,  as 
we  ran  the  Christian  race.  We  then  possessed  the  "  heart  of 
flesh."  Inflamed  with  love  and  zeal  for  Christ,  his  "yoke 
was  easy  and  his  burden  light."  But  O  we  have  to  mourn 
over  a  sad  decay  in  our  spiritual  affections.  A  thousand 
temptations  have  pressed  in  upon  us  ;  and  hy  yielding  we 
have  driven  ourselves  from  thee  and  become  cold  in  thy  ser- 
vice. Well  mightest  thou  cast  us  off,  for  our  almost  perpetual 
backslidings.  But  thou,  O  God,  art  unchangeable.  "  Whom 
thou  lovest,  thou  lovest  to  the  end."  This  is  our  hope. 
We  come  to  thee,  immutable  Jehovah,  and  heg  thee  to  re- 
ceive thy  guilty  but  returning  children.  Emhrace  us  once 
more  in  the  arms  of  eternal  love.  O,  let  us  once  more  re- 
joice in  our  Father's  smiles.  Though  wanderers  we  have 
been  wretched.  Our  souls  can  find  happiness  in  nothing 
but  thyself.  We  do  therefore  renew  our  vows  to  be  thine — 
yes,  thine  forever.  Bjnd  us  to  thee  "by  the  cords  of  love." 
Fasten  our  affections  to  the  cross  of  Jesus.  Never,  O  never 
let  us  wander  more.     Amen. 

■7«?c«/^oti  sml  ,0     .M,'«lt%ii  o^>^ili/in| »»  V!ijai>|f3  v^%.        .       -. 


PLEASING  GOD.  201 


MEDITATION  XLIII. 

PLEASING  GOD. 

But  without  faith  it  is  impossible  to  please  him  ;  for  he  that  com- 
eth  to  God  must  believe  that  he  is,  and  that  he  is  a  rewarder 
of  t])em  that  diligently  seek  him.     Heb.  11:  G. 

The  more  we  confide  in  God,  the  more  do  we  honor  him. 
Nothing  in  the  conduct  of  the  disciples  met  with  a  more 
frequent  rebuke  from  the  Savior,  than  their  unbelief.  God 
would  have  us  believe  what  he  says,  and  confidently  expect 
the  fulfilment  of  his  promises.  But  alas,  we  are  tempted, 
at  times,  to  doubt  even  some  of  the  fundamental  truths  of 
religion.  These  relics  of  scepticism  are  connected  with 
our  remaining  depravity.  In  the  sight  of  Jehovah,  such 
thoughts  are  as  guilty  as  they  are  offensive.  We  are  to 
"believe  that  God  is."  Can  a  doubt  enter  the  mind  on  this 
point :  Where  can  we  look — to  what  object  in  the  entire 
universe — which  rebukes  not  the  sceptical  thought  ^  It  is 
"  in  him  that  we  live  and  move ;"  we  should  therefore,  in 
approaching  him  as  suppliants,  regard  him  as  nigh  ;  as  in 
us  and  around  us.  We  should  also  remember  and  believe 
that  "  he  is  a  rewarder  of  them  that  diligently  seek  him." 
How  precious  this  promise  !  But  we  must  remember  the 
condition, "  diligently.'^''  It  is  not  a  cold  and  formal  service 
that  he  will  recompense.  It  is  not  a  careless  or  infrequent 
application  that  he  will  approve.  No  :  we  must  with  ago- 
nizing earneslness •  seek  after  God.  We  mu.st  give  "all 
diligence"  in  the  work,  and  bring  all  our  powers  to  bear 
upon  it.  We  must  do  it  in  faith  ;  assured  that  God  will 
reward  us  with  success.  Then  will  he  "  lift  upon  us  the 
light  of  his  countenance."     He  will  "give  us  the  Holy 


20^  BOOK  FOR  THE  SABBATH. 

Spirit"  He  will  make  us  "  heirs  of  God,"  and  "joint- 
heirs  with  Christ."  He  will  make  "  crooked  things  straight, 
and  rough  places  plain."  O  then,  let  us  henceforth  come 
to  our  Father  with  a  believing  heart.  Let  us  come  in  the 
spirit  of  adoption.  Let  us  throw  ourselves  upon  his  mercy, 
and  seek,  in  the  name  of  Jesus,  those  things  which  we  need, 
and  which  he  has  promised  to  all  his  confiding  children. 


O  God,  "  before  the  moimtains  were  brought  forth,  or 
ever  thou  hadst  formed  the  earth  and  the  world  ;  even  from 
everlasting  to  everlasting,  thou  art  God."  Thy  existence  is 
declared  in  every  object  in  nature,  and  confirnjed  in  every 
event  of  providence.  "Thou  art  over  all,  and  through  all, 
and  in  us  all,"  Enable  us  to  come  to  thee  in  a  humble,  be- 
lieving frame  of  mind.  May  we  believe  not  only  that  "  thou 
art ;  but  that  thou  art  a  rewarder  of  them  that  diligently 
seek  thee."  Encouraged  by  this  precious  promise,  we  come 
in  ihe  name  of  Jesus,  to  implore  thy  forgiveness  and  favor. 
Unworthy  and  guilty  as  we  are,  thou  wilt  not  reject  us,  if 
we  come  through  the  merits  of  our  great  atoning  high  priest. 
But  O  Lord  to  obtain  thy  blessing,  we  must  seek  thee  "  dili- 
gently.''  No  sluggish  efforts  will  avail.  "The  effectual  and 
fervent  prayer"  must  be  offered.  O  give  us  this  spirit  of 
prayer.  Let  us  pour  it  forth,  mingled  with  humility,  peni- 
tence, and  faith.  May  we  plead  with  an  earnestness  and 
importmiity  proportionate  to  our  necessities.  Then  let  us 
have  the  rich  reward.  The  reward  we  crave  is,  that  we 
may  know  thee  more  and  serve  thee  better — that  we 
may  be  perfected  in  thy  love — that  we  may  be  transformed 
into  the  icnage  of  Christ — that  we  may  have  grace  to  take 
up  our  cross  daily  and  follow  him — that  we  may  love  thy 
church — live  to  thy  glory — lalmr  for  thy  kingdom — that  we 
may  "live  unto  the  Lord  and  die  unto  the  Lord."  These 
things  constitute  the  reward  for  which  we  plead.  O  grant 
them  unto  us,  as  free,  rich,  unmerited  mercies,  through  Je- 
sus Christ  our  Lord.     Amen. 


CONVERSATION.  203 


MEDITATION  XLIV. 


CONVERSATION. 


Only  let  your  conversation  be  as  it  becometh  the  gospel  of  Christ. 
Phil.  I:  27. 

How  persuasive  and  powerful  would  be  the  influence  of 
Christians,  did  their  conduct  and  conversation  always  com- 
port with  the  gospel  !  Each  member  of  the  church  would 
be  a  "  living  epistle,  known  and  read  of  all  men."  Christ 
would  no  longer  be  "  wounded  in  the  house  of  his  friends." 
Christians  would  reflect  the  image  of  their  Lord.  The 
eyes  of  the  world  would  be  riveted  upon  them  ;  and  men 
would  be  compelled  to  acknowledge  that  "  they  had  been 
with  Jesus,"  and  that  "  they  loved  one  another."  To  a 
vain  and  wicked  world,  this  would  be  powerful  preaching. 
Nothing  arms  the  conscience  of  sinners  with  such  power, 
as  a  holy  example.  Theoretically  X\\e  wicked  know  the  gos- 
pel to  be  pure.  But  how  would  they  feel  its  obligations, 
were  all  its  professors  habitually  to  exemplify  it !  Then, 
the  line  between  "  those  who  serve  God  and  those  who 
serve  him  not,"  would  be  broad  and  visible.  Conscience 
would  then  do  her  office  with  tenfold  power.  No  building 
up  in  sin  on  the  faults  of  professors  could  then  be  practiced. 
God  would  be  glorified,  and  the  world,  we  might  hope, 
would  be  speedily  converted.  With  such  motives  to  a  god- 
ly life,  how  is  it  that  we  have  so  often  furnished  an  occa- 
sion for  the  enemy  to  blaspheme  ?  O  let  us  weep  over  our 
past  conformity  to  the  world.  Let  a  broad  line  of  distinc- 
tion be  seen  henceforth  between  our  conduct  and  that  of 
the  wicked.    Let  us  be  guided  and  governed  by  the  princi- 


204  BOOK  FOR  THE  SABBATH. 

pies  of  the  gospel.  What  it  approves,  let  us  pursue. 
What  it  condemns  let  us  avoid.  Let  us  keep  close  to  the 
counsels  of  our  blessed  Master  ;  and  let  "  the  same  mind 
be  in  us  which  was  also  in  Christ  Jesus." 


Blessed  he  thy  name,  O  God,  that  thou  hast  given  us  a 
perfect  rule  of  moral  conduct.  Thy  law  "  is  holy,  and  just, 
and  good,"  "  In  keeping  it  tliere  is  great  reward."  How 
pure  also  is  thy  gospel !  It  is  but  a  more  complete  devel- 
opment of  the  law,  with  additional  motives  to  obedience, 
drawn  from  the  tender  merry  and  dying  love  of  Jesus  thy 
Son.  But  O  how  far  short  do  we  come  of  fulfilling  the 
[)recej)ts  of  the  law  or  the  gospel !  We  profess  to  be  entire- 
ly governed  by  then)  ;  but  alas  the  selfish  heart  suggesreth  a 
thousand  base  and  unworthy  motives.  Still  do  we  "delight 
in  thy  law  after  the  inward  man."  We  would  fain  be 
governed  by  its  luecepts  both  in  feelinj^  and  conduct.  In- 
scribe it  upon  our  hearts  with  thine  own  hand,  that  we  may 
not  depart  from  thee.  How  glorious  also  is  thy  gospel  !  O, 
our  blessed  Redeemer,  thou  hast  taught  us  how  to  live. 
Thy  own  lovely  example  is  before  us.  But  how  often  hath 
our  conduct  been  in  contrast  with  thine  !  How  unworthily 
of  our  high  vocation  have  we  walked!  But  now  grant  us 
thy  grace  that  we  may  order  our  conversation  according  to 
thy  gospel.  Make  us  to  let  om-  light  shine  before  men. 
We  pray  that  we  may  exemplify  thy  gospel  so  strikingly, 
that  others  may  be  led  to  embrace  it ;  that  the  Father  may 
be  glorified,  and  thy  blessed  cause  advanced.  Thus  may 
we  and  every  other  professed  follower  of  the  cross  live  and 
act ;  that  the  world  may  see  how  transforming  and  glorious 
is  thy  grace — until  all  shall  come  to  the  knowledge  of  the 
truth,  and  every  knee  bow  to  thy  universal  sceptre.     Anien. 


THE  NATIVITY.  205 


MEDITATION  XLV. 

THE   NATIVITY — CHRISTMAS. 

And  she  shall  bring  forth  a  son,  and  thou  shalt  call  his   name  Je- 
sus :   for  he  shall  saV^e  his  people  from  their  sins.     MaM.  1:  21. 

We  have  here  the  annunciation,  not  only  of  the  Savior's 
birth,  but  of  the  great  end  for  which  he  is  born.  What  heart 
can  contemplate  this  event  and  not  be  overwhelmed  with  a 
sense  of  the  divine  goodness  !  "  Unto  us  this  child  is  born ; 
unto  us  this  son  is  given."  The  angel  of  the  Lord  is  sent 
to  proclaim  his  advent.  All  heaven  is  moved  at  this  interpo- 
sition of  the  divine  mercy.  Christ  Jesus  comes  in  a  weak 
and  lowly  form.  He  condescends  to  be  "  born  of  a  wo- 
man— to  be  made  under  the  law,  to  redeem  them  that  are 
under  the  law,  that  they  may  receive  the  adoption  of  sons." 
If  Jesus  had  not  been  born,  there  had  been  no  hope  of  for- 
giveness. "  There  is  none  other  name  under  heaven  given 
among  men  whereby  we  must  be  saved."  Without  this 
Savior,  how  dark  and  terrifying  would  have  been  our  pros- 
pects! Satan  would  have  triumphed  over  the  destruction 
of  our  entire  race.  The  grave  would  have  closed  over  us, 
until  the  "  resurrection  of  damnation."  Every  earthly  pros- 
pect would  have  been  covered  with  gloom.  Adore  then,  O 
my  soul,  the  prince  of  life,  who,  for  thy  salvation,  thus 
humbled  himself  to  the  form  of  a  servant !  His  very  name 
is  precious.  It  is  "  Jesus."  Is  there  not  in  this  name  some- 
thing attractive  .''  Speaks  it  not  of  salvation  .''  O  ye,  who 
feel  sin  to  be  a  burden— who  daily  groan  over  its  polluting 
load — remember  "  Jesus.''''  That  name  ensures  salvation 
from  sin.  O  remember,  the  blood  that  pardons,  b\so  purifies. 
If  thou  art  borne  down  under  sin's  oppressive  weight,"  look 

18 


im 


BOOK  FOR  THE  SABBATH. 


unto  Jesus."  It  is  his  voice  which  says, "  thy  sins  are  forgiv- 
en thee."  But  let  none  dare  to  call  Jesus  his  Savior  who  con- 
sents to  live  in  sin — who  wishes  to  "  have  fellowship  with 
the  works  of  darkness."  That  faith  alone  is  genuine  which 
"  purifieth  the  heart." 

Ever  blessed  Lord  and  Savior,  make  us  to  feel  our  obliga- 
tions for  thine  interposition  in  our  behalf.  Thy  corning  hath 
brought  us  not  only  pardon,  but  purification  from  the  pollu- 
tion of  sin.  Didst  thou  leave  thy  glorious  throne  ;  didst  thou 
humble  thyself  to  be  born  of  a  woman  in  order  to  rescue 
such  abject  worms  as  we  are  ?  Infinite  condescension ! 
Amazing  love  !  We  stand  astonished  at  thine  advent — thy 
sufferings— thy  triumph.  As  we  pore  upon  the  scene  of 
thy  nativity,  we  are  lost  in  view  of  the  extremes  of  greatness 
and  of  meanness.  We  see  God  in  human  flesh.  Thou  art 
the  babe  of  Bethlehem,  cradled  in  a  manger;  and  thou  art 
the  "  mighty  God,  the  everlasting  Father."  We  would  bow 
with  the  reverential  magi,  and  offer  thee,  not  the  odors  of 
eastern  climes,  but  the  poor  sacrifice  of  our  sinful  hearts. 
O  Jesus,  let  these  hearts  be  broken  for  sin.  Let  them  be 
laid  a  willing  sacrifice  at  thy  feet.  Take  us  and  purify  us 
from  all  sin.  This  was  the  end  of  that  salvation  which  thou 
didst  bring;  and  this  is  what  we  need — what  we  most  ear- 
nestly implore.  O  save  us  from  the  power  and  pollution  of 
sin.  Let  it  no  longer  "  reign  in  our  mortal  body."  **  Create 
in  us  a  clean  heart,  and  renew  a  right  spirit  within  us."  To 
thee  shall  be  all  the  glory.  Our  song  shall  ever  be,  "  unto 
him  that  loved  us,  and  washed  us  from  our  sins  in  his  own 
blood,  to  him  be  glory  and  dominion  forever  and  ever." 
Amen. 


THE  CAUTION.  207 


MEDITATION  XLVI. 

THE  CAUTION. 
Love  not  the  world.     1  John  2:  15. 

Hard  requisition  this  to  the  unsanctified  heart !  For  "  the 
things  that  are  in  the  world"  are  the  objects  of  its  deepest 
interest — of  its  suprenne  affection.  The  creature,  in  some 
form  or  other,  has  absorbed  its  desires.  Now  it  is  a  thirst 
for  gold — and  now  it  is  the  promise  of  preferment — and 
anon,  it  is  the  indulgence  of  a  mere  sensual  appetite.  Some 
make  a  heaven  of  their  domestic  joys  ;  and  some  are  whol- 
ly devoted  to  the  pursuits  of  science.  In  the  command, 
"  love  not  the  world,"  it  is  not  intended  that  we  should  feel 
no  interest  in  its  concerns ;  that  we  should  cease  to  ad- 
mire its  scenery  ;  that  we  should  forget  the  claims  of  kin- 
dred and  affection  ;— for  in  all  these  respects  religion  allows 
what  is  lawful  and  proper  ; — but  the  interdict  respects  the 
sin  of  placing  the  world  first,  and  God  and  his  service  se- 
condary in  our  desires  and  affections.  The  requisition  is, 
that  we  "  seek  first  the  kingdom  of  God  and  his  righteous- 
ness." We  must  cease  from  our  idolatry.  We  must  give 
to  God  his  rightful  dominion.  When  we  love  any  object 
more  than  him,  or  when  we  prefer  mere  earthly  pleasure 
to  his  service,  then  do  we  love  the  world,  and  "  the  love  of 
the  Father  is  not  in  us."  Needs  the  Christian  this  exhorta- 
tion }  Alas,  too  often  are  we  found  looking  back  with  se- 
cret longings  after  the  world.  The  objects  of  sense  still 
claim  too  much  of  our  regard.  O  let  us  hear  the  voice  of 
God,  saying,  "  love  not  the  world."  "  Set  your  affection 
on  things  above."      Every  affection  we  give  to  earth  is  a 


208  BOOK  FOR  THE  SABBATH.  ? 

ligature,  in  breaking  which,  death  will  give  additional  pain ; 
but  every  affection  we  give  to  heaven,  will  be  a  pinion  to 
bear  the  soul  in  triumph  to  its  eternal  rest. 


And  now,  O  Lord,  we  pray  that  ihou  woiildst  give  iis  the 
victory  over  the  vi^orld,  and  the  flesh,  and  the  devil.  These 
potent  enemies  can  be  overcome  only  by  the  power  of  that 
faith  which  is  the  gift  of  God.  How  often  have  we  been 
brought  into  captivity  to  one  or  another  of  these  adversaries  I 
We  have  thought  that  our  mountain  stood  strong.  The 
world  hath  seefned  at  times  to  be  a  conquered  enemy.  But 
how  little  of  ourselves  have  we  known  in  supposing  it  had 
lost  its  power  over  us!  O  Lord,  we  have  found  our  weak- 
ness, and  have  felt  how  inadequate  are  our  strongest  efforts 
to  resist  its  influence.  When  it  holdeth  forth  the  prospect  of 
its  gains,  or  its  pleasures,  or  its  honors,  our  poor  depraved 
hearts  are  kindled  with  excitement.  Desires,  which  we  had 
supposed  slain,  recur  with  terrific  power.  Lord,  help  us  to 
overcome.  Impart  thy  strength  to  our  weakness.  Give 
us  such  soul-enrapturing  views  of  thyself,  and  such  a  relish 
for  thy  service,  as  shall  make  the  world  seem  but  vanity.  Do 
we  not  still  love  thee,  O  our  God ;  and  can  we  not,  amid  all 
our  wanderings,  still  say  in  sincerity,  "  whom  have  we  in 
heaven  but  thee  ;  and  there  is  none  upon  the  earth  that  we 
desire  in  comparison  with  thee  ?"  Then  let  us  love  thee  more 
and  more.  Let  every  idol  be  abandoned.  O  may  we,  by 
holy  contemplation,  converse  so  habitually  with  heavenly 
things,  that  we  shall  feel  but  "as  strangers  and  pilgrims  on 
the  earth  ;"  whilst  we  regard  the  heavenly  state  as  the  soul's 
happy  home,  upon  which  our  most  eager  desires  shall  fix, 
and  whither  our  feet  shall  travel  with  increasing  zeal.  Grant 
this,  O  Lord,  for  the  Redeemer's  sake.     Amen. 


^   ,iln 


fiUMAN  FRAILTY.  209 


MEDITATION  XL VII. 


HUMAN  FRAILTY. 


Then  shnll  the  dust  return  to  the  earth  as  it  was,  and  the  spirit 
shall  return  unto  God  who  gave  it.    EccL  12:  7. 

The  body,  then,  is  but  finely  organized  dust.  The  eyes, 
so  radiant  with  the  light  of  mind — the  hair,  so  finely  spun, 
and  of  such  uniform  texture,  are  but  dust ;  and  are  soon  to 
be  reunited  with  kindred  dust.  The  whole  frame-work  of 
the  body  is  to  crumble  at  the  touch  of  death.  His  cold 
hand  is  soon  to  be  laid  upon  us,  and  then  what  a  change 
will  take  place  !  The  very  lineaments  of  beauty  are  now 
turned  into  deformi  ly.  The  eye,  that  most  attractive  organ, 
we  are  obliged  to  close,  in  order  to  shut  from  the  view  of 
survivors  its  fixed  and  inexpressive  glare.  There  is  a  cold 
collapse  of  every  feature,  telling  us  that  the  ethereal  inhab- 
itant is  gone.  Even  relatives  will  be  constrained  to  take 
up  the  body  and  bury  it  out  of  their  sight.  Then  it  returns 
to  its  original  elements.  It  is  soon  incorporated  with  and 
undistinguished  from  the  cold  clay  that  surrounds  it.  But 
where  is  the  spirit  ?  Has  death,  in  invading  the  body,  ex- 
tinguished the  soul  ?  O  no  ;  "  the  spirit  hath  returned  unto 
God  who  gave  it. "  The  last  pulsation  of  the  heart  gave  it 
liberty.  If  sanctified  by  the  grace  of  God,  it  flew  on  an- 
gels' wings  to  the  bosom  of  its  Savior.  Like  the  beautiful 
chrysalis,  it  burst  from  its  fetters  and  expanded  its  wings  in 
the  sun-light  of  heaven,  and  drank  the  refreshing  dews 
which  sparkle  around  "  the  fountain  of  living  waters."  But 
if  the  soul  shall  go  unprepared;  if  at  death  it  shall  be 
claimed  by  justice,  and  dragged  to  heaven's  tribunal  to  au* 
18* 


SIO  BOOK  FOft  ftiE  SAfiBATfi* 

swer  for  a  thousand  sins  unrepented  of,  unpardoned,  O 
how  fearful  will  be  the  transition  !  Let  us  then  consider 
our  latter  end.  Let  us  take  a  look  at  death  as  an  event 
which  we  must  personally  meet ;  and  let  us  ask  ourselves, 
if  we  are  at  this  moment  prepared  to  go  ?  Are  we  truly 
penitent  ?  Have  we  by  faith  taken  hold  of  Jesus,  who  "  is 
the  resurrection  and  the  life  ?"  Can  we  say,  that  "  for  us 
to  live  is  Christ  ?"  Are  we  "  crucified  to  the  world  ?" 
In  one  word.  Are  we  living  the  life  of  the  righteous  ?  Let 
us  answer  these  questions  as  we  would,  if  this  were  our  last 
hour,  and  eternity,  with  all  its  terrors  and  its  transports, 
were  in  view^ 


O  God,  the  decree  which  hath  gone  forth,  consigning  the 
body  to  the  dust,  is  but  the  righteous  retribution  of  sin.  We 
recognize  it  as  the  mark  of  thy  disapprobation  towards  our 
guilty  race.  Nor  would  we  complain  that  we  must  pass  the 
dark  portals  of  death,  inasmuch  i\a  we  are  among  the  chief 
of  sinners.  But  O  the  thought  of  dying  is  terrific.  Our 
soul  shudders  at  the  approach  of  the  king  of  terrors.  Deliver 
us,  O  God,  from  this  bondage,  to  which  hitherto  we  have 
been  so  subject.  Take  away  these  gloomy  apprehensions, 
and  extract  "the  sting  of  death  which  is  sin."  Let  us  be 
but  cleansed  from  siu,  and  then  we  shall  no  more  fear  to  die. 
Then,  O  Lord,  shall  we  ohtaiu  the  victory  which  through 
Christ  is  given  to  believers.  "  Where  sin  hath  abounded, 
may  thy  grace  much  more  ahound."  In  these  hearts,  where 
sin  hath  reigned  unto  death,  O  may  grace  reign,  througli 
righteousness  unto  eternal  life,  by  Jeeus  Christ  our  Lord." 
Not  only  do  we  desire  submission  and  resignation  in  view  of 
the  certainty  and  solemnity  of  death  ;  but,  we  beseech  thee, 
give  us  even  "a  desire  to  depart  and  to  be  with  Christ,  which 
18  far  better."  Help  us  to  live  the  life  of  the  righteous  ;  and 
then  when  the  hour  of  our  deparnwe  shall  coirie,  may  we 
*Mie  the  death  of  the  righteous,  and  may  our  last  end  be  like 


THE  CONSUMMATION.  211 

his."  O  for  the  presence  of  our  Savior,  when  we  nre  called 
to  "  pass  through  the  valley  of  the  shadow  of  death  !"  Then 
may  we  "fear  no  evil."  May  our  spirits,  steadfast  in  hope, 
and  **  looking  unto  Jesus,"  lie  sweetly  resigned,  and  depart, 
if  not  in  triumph,  at  least  in  holy  tranquillity.  And  when 
the  trumpet  shall  sound,  may  our  sleeping  dust  come  forth 
in  the  image  of  the  Savior,  and  reunited  with  the  happy  soul, 
he  forever  with  the  Lord.     Amen. 


MEDITATION  XLVIII. 

THE  CONSUMMATION — SACRAMENTAL. 

-  u  Oi 

It  is  finished.  John  19:  30. 

Thus  exclaimed  the  dying  Savior,  and  immediately  he 
gave  up  the  ghost.  In  these  words  we  have  the  consumma- 
ting act  of  the  great  work  of  redemption.  "  The  cup  which 
the  Father  had  given,"  was  now  drank  even  to  the  dregs. 
Henceforth  sufferings  were  to  be  exchanged  for  joy,  and 
ignominy  for  glory  and  honor.  From  that  body,  quivering 
in  death,  the  spirit  passed  in  triumph  to  Paradise.  There 
is  no  more  suffering  now.  "  It  is  finished."  From  the 
moment  of  his  appearance  in  the  world,  until  the  moment 
of  his  departure,  it  was  little  else  than  a  continued  scene  of 
trial.  He  was  indeed  "  a  man  of  sorrows  and  acquainted 
with  grief"  But  even  our  Redeemer's  sufferings  had  an 
end.  The  prospect  grew  darker  and  darker.  It  deepened 
at  every  step,  until  his  soul  lay  buried  in  anguish  at  Geth- 
semane,  and  was  wrapt  in  more  than  midnight  gloom  on 
Calvary.  There  even  the  Father's  face  was  hid.  "  My 
God,  my  God,  why  hast  thou  forsaken  me  .'"'     But  harki 


212  BOOK  FOR  THE  SABBATH. 

he  exclaims,  "  It  is  finished."  The  death  pang  is  felt,  and 
his  last  words  assure  us  of  the  final  triumph.  O  my  Re- 
deemer, was  all  this  endured  for  me  ?  Could  nothing  less 
than  thy  life-blood  answer  the  demands  of  a  violated  law, 
and  secure  for  me  the  mercy  of  Heaven  ?  Could  nothing 
less  "  finish  transgression,  make  an  end  of  sin,  and  bring  in 
everlasting  righteousness  ?"  Then  let  me  fall  at  thy  feet, 
meaning  the  gratitude  which  I  cannot  express.  For  such 
love,  I  would  give  myself  and  all  I  have,  to  be  thine ; 
and  to  be  employed  for  thee  forever.  "  Let  sin  no  more 
reign  in  my  mortal  body."  Let  me  take  a  view  of  its  tur- 
pitude from  the  blood-stained  cross  ;  and  when  the  table  is 
spread,  whereon  the  emblems  of  thy  dying  love,  are  laid, 
let  me  go  and  commemorate  that  love,  and  renew  my  vows 
to  be  thine  forever. 

"  Were  the  whole  realm  of  nature  mine, 
That  were  a  present  far  too  small ;  •  ^  i". ' 

Love  so  amazing,  so  divine,  ':f,'^* 

Demands  my  soul,  my  life,  my  all." 


"Thanks  be  unto  thee,  O  God,  for  thy  unspeakable  gift." 
Thou  wast  "  not  willing  that  any  should  perish,  but  that  all 
should  come  to  repentance  ;"  b«u  foreseeing  that  all  must  per- 
ish, unless  an  infinite  sacrifice  were  made,  thou  didst "  give  thy 
only  begotten  Son,  that  whosoever  helieveth  in  him  should 
have  everlasting  life."  From  the  bosom  of  the  Father — 
from  the  bliss  of  heaven — he  came  to  bleed  and  die  for  us, 
lost  sinners.  One  with  the  Father,  he  was  willing  to  become 
one  with  us,  that  through  "the  incarnate  mystery,"  we  might 
become  reunited  to  the  Father.  Precious  Savior !  What 
language  can  properly  express  thy  condescension  and  com- 
passion !  What  requital  can  we  niake  thee  for  thy  labors 
and  thy  dying  love!     Thou  didst  "finish  the  work  which 


KTlq^HE  COMFORTED.  213 

was  given  thee  to  do."  Wondrous  work  !  It  was  no  less 
than  to  raise  our  mined  nature  from  the  fall — to  pay  to  vio- 
lated law  a  full  equivalent — to  satisfy  divine  justice — to  open 
tlie  gate  of  mercy  to  mankind — to  secure  the  soul's  purifica- 
tion as  well  as  its  pardon — to  disappoint  the  powers  of  hell, 
and  to  fill  all  heaven  with  new  raptures.  Wondrous  work 
indeed  !  Who  but  thyself  could  have  undertaken  and  fin- 
ished it !  Thy  dying  breath  hafh  pronounced  it  finished. 
Glorious  consummation  !  O  let  us  partake  of  the  benefits 
of  so  dear  a  purchase!  Nothing  can  be  added  to  this  fin- 
ished salvation,  nor  can  any  thing  be  taken  away.  Blessed 
be  thy  name,  no  merits  of  ours  are  needed.  We  come,  then, 
naked,  poor,  and  wretched.  O  that  we  might  have  faith  to 
receive  this  finished  salvation,  and  hearts  to  give  thee  all  the 
glory.     Amen. 


MEDITATION  XLIX. 

THE  COMFORTED — AFFLICTION. 

The  Master  is  come,  and  calleth  for  thee.    John  11:  28, 

Precious  intelligence  !  How  must  the  heart  of  the  pious 
Mary  have  been  soothed,  when  she  was  informed  that  her 
Lord  had  come  to  administer  the  cup  of  consolation  !  What 
hand  but  his  could  wipe  away  her  tears  and  speak  peace 
to  her  troubled  spirit  }  Himself  "  a  man  of  sorrows,  and 
acquainted  with  grief,"  he  could  enter  with  deepest  sympa- 
thy into  her  afflictions.  It  was  for  this  object,  among  oth- 
ers, that  he  came  as  a  sojourner  in  this  "  vale  of  tears." 
It  was  to  "  bear  our  griefs  and  to  carry  our  sorrows."  Be- 
hold him  approaching  the  hospitable  mansion  at  Bethany ! 
There  he  had  found  a  shelter  frono  this  friendjess  world. 


214  BOOK  FOR  THE  SABBATH. 

There  he  had  experienced  the  assiduities  of  sincere  and 
devoted  friendship.  But  now  Lazarus  whonm  he  loved 
sleeps  in  death.  The  heart-broken  sisters  are  mourning 
that  their  Lord  had  not  been  with  them  to  stay  the  malady 
and  save  their  brother.  But  hark  ;  the  well-known  foot- 
step is  heard.  "  The  Master  is  come."  But  "  O,"  exclaim 
the  weeping  sisters,  "  he  has  come  too  late."  The  declara- 
tion implies  too  little  faith.  Jesus  has  not  come  too  late. 
His  voice  can  raise  the  dead.  "  Dry  up  your  tears,"  says 
the  compassionate  Master,  "  only  believe ;  your  brother 
shall  rise  again."  This  cheering  word  the  pious  Martha 
bears  to  her  weeping  sister  ;  and  instantly  she  goes  from 
the  place  of  sorrow  to  the  place  of  sweetest  consolation — 
to  Jesus'  feet.  Let  the  mourner  imitate  the  conduct  of  Ma- 
ry. Be  thy  grief  never  so  great,  listen  to  the  call  of  Jesus. 
He  invites  you  to  come  and  cast  your  burden  upon  him. 
Mourner,  sit  not  down  in  hopeless  sorrow.  There  is  one 
who  can  enter  into  thy  troubles.  He  drank  a  far  more  bit- 
ter cup ;  and  can  enable  you  to  drink  your  cup  with  holy 
submission.  Although  you  cannot  now  expect  a  miracu- 
lous interposition — though  death  will  not  be  called  upon  to 
deliver  back  the  loved  one  ;  still  Jesus  will  come— if  you 
will  but  invite  him — and  pour  into  your  soul  the  balm  of 
heavenly  consolation.  Let  every  child  of  affliction  listen 
to  the  gracious  invitation,  "  the  Master  is  come,  and  calleth 
for  thee." 


To  whojn  shall  we  go,  in  the  hour  of  affliction,  hut  lothee, 
O  Redeemer,  who  wast  thyself  "a  man  of  sorrows,  and  uc- 
quaiiited  with  grief.?"  The  sufferings  of  soul  an<l  l)0(ly  in- 
cident to  our  nature — saving  that  of  sin — thou  didel  endure, 
that  we  might  find  in  thee  a  sympathizing  friend  as  well  as 


THE  COMFORTED.  215 

an  almighty  Savior.  "Thou  wast  tempted  in  all  points  like 
as  we  are,  yet  without  sin."  Grant,  then,  that  we  may  hear 
thy  voice  inviting  utf  as  thou  didst  weeping  Mary  to  come 
to  thee,  and  to  cast  our  sorrows  at  thy  feet.  If  left  to  sus- 
tain the  burden  alone,  Lord,  we  shall  sink  ;  for  it  is  heavier 
than  our  feeble  spirits  can  endure.  How  weak  are  the 
powers  of  nature  even  when  no  afflictions  press  upon  us! 
But  when  the  stroke  actually  falls,  how  do  we  faint  without 
thine  all-supporting  arm  !  It  is  in  vain,  O  Lord,  that  we  look 
for  consolation  from  the  world  ;  or  even  from  the  dear 
friends  who  feel  for  us.  Their  sympathy  cannot  reach  the 
deep  fountains  of  grief  The  wound  is  too  severe  to  be 
stanched  by  any  but  a  hand  divine.  O,  it  is  only  that  dear 
hand  which  was  pierced,  and  that  heart  which  burst  in  ago- 
ny on  the  cross,  which  can  effectually  soothe  or  heal  the 
broken  heart.  We  bring  our  burdens,  Lord,  to  thee.  We 
acknowledge  the  rectitude  of  thy  dealings,  and  in  our  hea- 
viest trials,  we  bow  to  the  justice  which  imposeth  them.  W^e 
deserve  it  all — yea,  ten  thousand  times  more  than  we  suffer. 
Still  may  we  come  and  crave  that  grace  which  can  he!|)  us 
to  bear  the  load,  and  which  can  sanctify  the  dispensation  to 
the  good  of  our  souls.  O  let  the  rebukes  of  thy  providence 
lead  us^to  repentance;  let  us  be  weaned  thereby  from  the 
world  ;  and  through  this  and  other  tribulations  let  us  enter 
at  last  into  the  kinjrdom  of  God.     Amen. 


216  BOOK  FOR  THE  SABBATH. 


MEDITATION  L. 

DEPRECATION. 
And  lead  us  not  into  temptation.     Matt.  6:  13. 

Daily,  yea  almost  hourly  should  this  prayer  arise  ;  since 
there  is  scarcely  a  place  or  a  moment,  in  which  we  are  not 
exposed  to  the  influence  of  the  tempter.  The  body  with 
its  impulses  is  in  close  contact  with  the  soul.  How  does  it 
plead  for  indulgence!  Every  sense  is  an  inlet  to  tempta- 
tion. The  eye  is  roving  after  the  forbidden  object.  The 
appetite  is  clamorous  for  dainties,  or  pushes  us  beyond  the 
bounds  of  strict  temperance.  The  very  touch  will  some- 
times sting  the  soul.  Around  us  on  every  hand  are  seduc- 
tive influences,  by  which  Satan  manages  to  rouse  into  ac- 
tion the  wrong  desires.  Here  the  cup  of  sensual  pleasure 
is  presented — there  the  golden  idol — and  there  again,  in 
distant  but  attractive  glory,  rises  the  temple  of  fame.  Go 
where  we  will,  the  enemy  is  in  our  path.  If  we  muse  in 
solitude,  the  imagination  will  tempt  us  away  to  scenes  of 
folly  and  of  sin.  If  we  mingle  in  the  social  circle,  flattery, 
and  pride,  and  vanity,  and  sensual  emotions  will  sometimes 
be  provoked.  If  we  engage  in  traffic,  O  how  difficult  to 
keep  "  a  conscience  void  of  offence  towards  God  and  men  !" 
If  we  perform  even  a  religious  exercise,  the  tempter  will 
be  near  to  promote  hypocrisy  or  self-complacency.  Where 
can  we  flee  to  hide  ourselves  from  his  power .?  He  fol- 
lowed our  Master  even  into  the  solitary  wilderness ;  and 
shall  we  hope  to  escape  ?  But  Jesus  has  put  into  our 
mouths  a  prayer  of  defence.  "  Lead  us  not  imo  tempta- 
tion."    Sensible  of  our  exposure  and  weakness,  let  this  pe- 


DEPRECATION.  217 

titlon  dwell  on  our  lips.  If  offered  in  sincerity — if  we  truly 
hate  sin,  and  wish  to  avoid  its  contamination  even  in 
thought,  there  cannot  be  a  more  suitable  prayer  than  this ; 
nor  will  it  be  offered  in  vain.  He  who  taught  it  us,  well 
knows  our  liability  to  sin  ;  and  having  been  himself  exposed 
to  Satan's  attacks,  he  will  not  fail  to  succor  those  who 
call  upon  him. 


draper. 

Blessed  Savior,  who  hast  taught  us  to  pray,  "  lead  us  not 
tnto  temptation  ;"  to  thee  may  we  flee  in  every  dark  distress- 
ful hour,  and  find  tUee  "  a  refuge,  a  veiy  present  help  in 
iroubl€."  Even  in  our  best  frames,  we  feel,  O  Lord,  how 
weak  is  our  strength,  how  faint  are  our  hopes  of  perseve- 
rance !  No  arm,  we  are  confident,  but  thine  can  hold  us  up, 
and  bear  us  forward  in  the  path  of  duty.  But  ah,  how  soon 
is  our  sky  overcasti  One  hour  finds  us  rejoicing;  and  the 
next  sees  us  covered  with  confusion  and  overwhelmed  with 
apprehension.  Satan  is  at  hand  watching  for  opportunities 
to  ply  his  darts,  and  scarce  an  hour  passeth  in  which  there 
is  not  an  opening  for  his  attacks.  The  body  is  one  source 
of  temptation.  O  Lord,  enable  ns  "  to  keep  it  under,  and  lo 
bring  it  into  subjection."  Enable  us  "  to  crucify  the  flesh, 
with  its  affections  and  its  lusts."  But  what  power,  O  Lord, 
could  the  body  hav«,  if  the  heart  were  not  wrong  ?  Alas ; 
here  is  the  fountain  of  evil.  "Create  in  us  a  clean  heart," 
ixnd  all  will  he  safe.  Since,  blessed  Savior,  thou  wast  ihy- 
edf  tempted,  and  knowest  the  wiles  of  the  adversary,  O  be 
thou  our  streiigth  and  our  shield.  Help  us  to  say  lo  every 
evil  suggestion,  "get  thee  behind  me  Satan."  Help  us  to 
contend  against  worldly  allurements  ;  and  clothed  in  the 
panoply  of  the  gospel,  may  we  be  able,  through  thy  strength, 
to  overcome  all  our  spiritual  enemies,  and  we  will  ascribe 
the  victory  and  the  glory  to  thy  name  alone.     Amen. 

19 


218  BOOK  FOR  THE  SABBATH. 

MEDITATION  LL 

ENCOURAGEMENT. 

This  man  receiveth  sinners.    Luke  15:  2. 

'  Though  spoken  by  an  enemy  of  Jesus,  these  words  are  a 
precious  testimony  to  his  condescending  love  and  mercy, 
"  I  came,"  says  he,  "  not  to  call  the  righteous,  but  sinners, 
to  repentance."  Blessed  truth  1  Were  it  not  for  this,  how- 
many  a  poor  soul  would  go  weeping  to  the  grave  !  The 
heart  deeply  smitten  with  a  sense  of  its  sins— feeling  almost 
as  if  there  could  be  no  mercy  for  one  so  vile — has  caught 
at  these  encouraging  words,  and  ventured  to  make  applica- 
tion to  Jesus.  "  He  receiveth  sinners."  This  has  inspired 
confidence  in  the  soul,  even  when  conscience  has  been  so 
loud  in  her  reproofs  as  almost  to  overwhelm  the  mind  with 
despair.  Why  need  any  keep  back  from  the  gracious  Sa- 
vior on  the  ground  of  their  unworthiness  }  This  is  the  very 
ground  assumed,  on  which  Jesus  will  welcome  them.  Itisnpt 
the  righteous,  not  the  worthy,  whom  he  calls,  and  whom  he 
receives.  O  no  ;  it  is  "  the  poor  in  spirit,"  those  who  feel 
themselves  "  the  chief  of  sinners."  It  is  the  Mary  Magda-r 
lenes,  the  publicans  with  broken  hearts  and  weeping  eyes, 
whom  Jesus  receives.  Said  he  not  to  one  who  wept  over 
her  sins,  "  daughter,  thy  sins  are  forgiven  thee  .''"  Said  he 
not  to  another,  "  this  day  must  I  abide  in  thy  house  V  And 
to  another,  "  O  woman,  great  is  thy  faith .?"  Let  nothing, 
then,  hinder  us  from  fleeing  at  once  to  this  gracious  de- 
liverer. Are  our  sins  many  and  aggravated  }  Do  they 
seem  of  mountain-magnitude  }  Who  but  Jesus  can  take 
them  away  }     What  but  his  blood  can  wash  out  the  crimson 


^i      ENCOURAGEMENT.    ^  219 

Stain?  Venture  then  to  go,  and  lay  thy  polluted  soul  at  his 
feel.  "  He  receiveth  sinners."  This  is  enough  even  for 
the  vilest.  On  this  assurance  we  may  go  to  him  ;  we  may 
cast  our  burden  on  his  arm,  and  commit  our  souls  into  his 
hands,  not  doubting  that  "  his  blood  cleanseth  us  from  all 


.  Blessed  Jesus,  liadst  thou  not  uttered  words  of  enrourage- 
ment  even  for  the  vilest  who  mourneih  for  sin,  we  had  not 
dared  to  make  application  to  thee  for  mercy;  for  not  only 
are  we  sinners,  in  common  with  others,  but  O,  there  seem- 
eth  to  be  in  our  case  a<ieeper  criminality,  from  circumstances 
which  thou  only  canst  know  and  appreciate.  What  the 
guilt  of  others  may  he  we  know  not ;  but  tixing  our  eyes  up- 
on our  own  cnse,  it  seemeth  as  if  none  could  have  sinned  in 
a  manner  so  vile,  so  ungrateful.  We  know  it  would  be  de- 
preciating the  merits  of  thy  blood,  to  assert  that  it  could  not 
reach  and  cleanse  even  our  guiit ;  nor  would  we  dare  to  in- 
dulge the  thought  ;  but  at  times,  something  will  suggest 
the  im|)ossiI)ility  of  oin-  finding  mercy  even  at  thy  hands. 
O  rid  us  of  this  unbelief  I  Let  the  assurance  that  "thou  re- 
ceivest  sinners,"  comfort  and  encourage  us.  Reveal  to  our 
faith  thy  sufficiency  ;  and  enable  us  to  cast  our  sin-sick, 
sin-hurdentd  souls  at  thy  feet.  Let  the  examples  on  record 
of  thy  willingness  to  receive  even  the  chief  of  sinners,  urge  us 
to  fly  without  delay  to  thy  mercy.  Yes,  we  will  come,  even 
now,  with  all  our  inward  burdens.  Receive  us,  O  Lord, 
«nd  speak  to  us,  as  thou  didst  to  weeping  Mary.  Say  to  us, 
"your  sins,  which  are  many,  are  forgiven."  Those  words 
of  mercy  shall  fill  om*  souls  "  with  joy  unspeakable."  Since 
thou  "receivest  sinners,"  O  receive  us,  who  are  among  "the 
chief  of  sinners." 


220  BOOK  FOR  THE  SABBATH, 


MEDITATION  LIL 

THE  SOLEMN  QUESTION NEW  YEAR. 

For  what  is  your  life  ?     It  is  even  a  vapor,  that  appeareth  for  a 
little  time  and  then  vanisheth  away.    James  4:  14. 

What  is  more  fleeting  than  a  vapor  ?  We  have  scarcely 
lime  to  notice  it,  ere  it  is  gone.  The  mist  that  lies  on  the 
mountain-side,  born  in  a  night,  receives  the  sun-beam  of 
morning  and  fades  away  from  our  vision.  And  is  such  the 
life  of  man  }  Truly  the  pen  of  inspiration  has  drawn  a 
vivid  picture  of  our  vain  life.  Nor  is  this  the  only  passage 
of  inspired  truth  which  speaks  the  same  idea.  "Man," 
says  the  Psalmist,  "  at  his  best  state,  is  altogether  vanity." 
"  Surely  every  man  walketh  in  a  vain  show."  And  again, 
"  he  Cometh  forth  like  a  flower  and  is  cut  down :  in  the 
morning  it  flourisheth  and  groweth  up  ;  in  the  evening  it  is 
cut  down,  and  withereth."  Time  past  is  as  though  it  were 
not.  As  to  the  time  to  come,  we  know  not  whether  an- 
other year  will  find  us  in  the  land  of  the  living.  How  many 
during  the  past  year — some  of  whom  were  known  to  us, 
and,  it  may  be,  loved,  dearly  loved,  by  us^ — have  gone  to 
the  chambers  of  death !  Their  race  is  run.  They  are  no 
longer  objects  of  interest  to  any  but  to  those  who  loved  them. 
The  unthinking  world  tread  carelessly  over  their  graves. 
O  what  supreme  vanity  are  the  projects  of  the  ambitious 
and  the  covetous !  What  object  is  worthy  of  our  pursuit, 
save  the  discharge  of  duty,  and  preparation  for  eternity  ! 
Let  us  be  deeply  impressed  with  the  shortness  of  time, 
and  with  the  importance  of  "  working  while  it  is  day." 


THE  SOLEMN  QUESTION.  221 

Look  back,  my  soul,  and  see  how  time  has  fled  unimproved 
— nay,  worse,  even  murdered,  in  indolence  and  in  sensual 
indulgence.  O  the  past !  Painful  is  the  review  of  life's 
scenes.  But  let  me  "  redeem  the  time,"  seeing  that  "  the 
days  are  evil."  Let  me  save,  out  of  a  lost  existence,  some 
fragments,  which  shall  tell  of  good  accomplished  by  the 
grace  of  God— which  shall  serve  to  light  up  my  otherwise 
gloomy  pilgrimage. 


In  view  of  our  frailty  and  our  sin,  we  may  well  exclaim, 
"What  is  man,  that  thou  art  mindful  of  him  !"  We  are  of 
yesterday,  and  to-morrow  we  die.  What  goodness  and  for- 
bearance hast  thou  shown,  in  sparing  us  to  the  present  hour! 
How  many  sins  and  provocations  have  marked  our  course 
from  childhood  onward  ;  and  what  hardness  of  heart  have  we 
evinced  under  the  various  dispensations  of  thy  providence! 
Truly  "thou  hast  not  dealt  with  us  after  our  sins,  nor  re- 
warded us  according  to  our  hiiquitiea."  Hadst  thou  cut  ua 
down  long  since,  and  consigned  our  bodies  to  the  tomb,  it 
would  have  been  but  a  righteous  expression  of  thy  displea- 
sure against  us;  nay,  hadst  thou  cast  our  souls  into  hell,  it 
would  have  been  a  retribution  which  the  holy  universe  must 
have  approved.  How  have  we  abused  the  powers  given  us 
to  glorify  God  !  How  have  we  wasted  our  time,  extended 
to  us  that  we  might  repent  and  turn  to  thee !  How  have 
we  slighted  the  day  and  the  means  of  grace,  conferred  on  uSj 
but  withheld  from  millions !  We  bow  in  deepest  shame 
before  thee,  thou  offended,  yet  long-suffering  Jehovah.  O 
let  us  now  receive  forgiveness  and  grace.  Help  us  to  redeem 
lime  which  has  been  lost  and  abused  to  purposes  of  evil. 
May  we  devote  what  remains  to  ihy  service,  and  to  prepara- 
tion for  eternity.  Blot  out,  O  God,  from  thy  book,  all  the 
past.  Let  the  [)recious  blood  of  the  Lamb  cancel  the  dark 
account.  Let  thy  Holy  S|)irit  strengthen  us  to  commence 
anew  our  journey,  and  to  "  run  with  patience  the  race  that 


222 


BOOK  FOR  THE  SABBATH. 


is  sei  before  us."  Whether  our  days  be  few  or  many,  O 
may  they  all  be  spent  in  thy  service  ;  and  when  they  shall 
close,  let  our  spirits  cheerfully  bid  adieu  lo  earth,  in  the 
sweet  and  comforting  assurance  of  future  felicity  through 
our  Lord  Jesus  Christ,  to  whom  be  glory  for  ever.      Amen. 


VALUABLE 

PUBLISHED  AND  FOR  SALE  BV 

GOUI.D,  NSWMAN  Sc  SAXTON, 

Corner  of  Fulton  and  Nassau  Streets, 

JNEW  YORK, 


Appleton's  Works  ;  embracing  his  course  of  Theological  Lectures, 
his  Academic  Addresses,  and  a  selection  from  his  Sermons.  2 
vols.  6vo. 

American  Biblical  Repository.     12  vols.  8vo.  half  bound. 

Bush's  Notes  on  Genesis.    2  vols.  12mo. 
»        <'  Exodus.    1  vol.  12mo. 

Campbell's  Four  Gospels.    2  vols.  8vo. 

Cudworth's  complete  Works.     Edited  by  Thomas  Birch.  2  vols.  8vo. 

Coleridge's  Aids  to  Reflection,  with  Marsh's  Introductory  Essay. 
1  vol.  8vo, 

Doddridge's  Lectures  on  Preaching.     18mo. 

Edwards  on  the  Freedom  of  the  Will.     12mo. 

Freedom  of  the  Will.     By  Rev.  A.  Kaufman,    1  vol.  12mo. 

Harmony  of  the  Gospels,  in  Greek,  with  Newcome's  Notes.  Edited 
by  Prof.  Robinson.  1  vol.  8vo. 

Hall  on  Baptism,  being  an  Exposition  of  the  Law  of  Baptism  as  it 
regards  the  Mode  and  the  Subjects. 

Hug's  Introduction  to  the  Writings  of  the  New  Testament.  Trans- 
lated by  D.  Fosdick,  Jr.  with  Notes  by  Prof.  Stuart.     1  vol.  8vo. 

History  of  Augustinism  and  Pelagianism,  by  G.  F.  Wiggers.  Trans- 
lated from  the  German  by  Prof  Emerson      1  vol.  8vo. 

Jahn's  Biblical  Archaeology.  Translated  by  Prof.  Thomas  C.  Up- 
ham.  1  vol.  8vo. 

Olshausen  on  the  Genuineness  of  the  Writings  of  the  New  Testa- 
ment.    Translated  by  D.  Fosdick,  Jr.     1  voI.I2mo. 

Porter's  Lectures  on  Homiletics  and  Preaching,     1  vol.  8vo. 
"  "         on  Eloquence  and  Style. 

Selections  from  German  Literature.  By  Profs.  B.  B.  Edwards  and 
E.  A.  Park,  Theol.  Sem.  Andover.     1  vol.  8vo. 

Storr  and  Flatt's  Elements  of  Theology.  Translated  by  Prof.  S.  S. 
Schmucker.     1  vol  8vo. 

Stowe's  Introduction  to  the  Study  of  the  Bible. 

Stuart's  Commentary  on  Hebrews.  ' 

'•  "  on  Romans. 

"       Ernesti  on  Interpretation. 
«*       Study  of  the  Original  Languages. 
"      Letters  to  Channing.  ' 


Books  for  sale  by  Gouldy  Newman  fy  Saxton. 

Stuart's  Letters  to  Miller. 

"       on  Baptism. 
Tyndale's  Newe  Testamente,  with  Marginal  Readings.     1  vol.  12mo. 
Woods's  Letters  to  Unitarians. 
Woods  on  infant  Baptism. 

"        on  the  Inspiration  of  the  Scriptures. 
Waterbury  on  the  Origin,  Design  and  Obligation  of  the  Sabbath,  with 

Devotional  Exercises,  etc.     l!2mo. 
Comprehensive  Commentary.     G  vols.  8vo. 
Encyclopedia  of  Religious  Knowledge.     1  vol.  8vo. 
Illustrations  of  the  Holy  Scriptures.    By  Prof.  Geo.  Bush.  1  vol,  8vo. 
Church  History.     By  C.  A.  Goodrich.     1  vol.  8vo. 
Owen  on  the  Person  and  Glory  of  Christ.     1  vol.  8vo. 
D wight's  Theology.     4  vols  8vo. 

*'  Sermons.     2  vols.  8vo. 

Doddridge's  Family  Expositor,     1  vol.8vo. 

"  Rise  and  Progress.     1  vol.  12mo. 

Scott's  Commentary.     3  vols,  and  6  vols.  8vo. 
Henry's  Commentary.     6  vols.  8vo. 
Macknight  on  the  Epistles.     1  vol.  8vo. 
Cruden's  Concordance.     1  vol.  8vo. 
Butterworth's  and  Brown's  Concordances. 
Robinson's  Calmet's  Dictionary.     1  vol.  8vo. 
Dick's  Theology.     2  vols.  8vo.  and  1  vol.  8vo. 
Blunt's  Lectures  on  Abraham  and  Jacob. 

«'  «  St.  Paul. 

*♦  «  Christ. 

"  "  Articles  and  St.  Peter. 

«*  «  Elisha. 

Cowper's  Works.     8  vols.  12rno. 
Dick's  Works.     7  vols.  12mo. 
Foster  on  Decision  of  Character.     1  vol.  12mo. 

"       on  Popular  Ignorance. 
Taylor's  Ancient  Christianity.     1  vol.  8vo. 
Good's  Better  Covenant. 
Confessions  of  a  School  Master.  18mo. 
Christian  Lyre.     By  Joshua  Leavitt.     18mo. 
Farmer's  Own  Book.     By  H.  Hooker,  Hartford,  Conn.    18mo. 
Gurney  on  the  Sabbath.     With  Preface  and  Notes  by  Prof.  Stuart. 
Henry  on  Morals.  12mo. 
Letters  from  the  West  Indies.    By  Sylvester  Hovey.  12mo. 


Books  for  sale  by  Gould,  Newman  fy  Saxton. 

Lunt's  Poems.  12mo. 

Memoirs  of  Gordon  Hall.     By  Rev.  H.  Bardwell.  12mo. 

Parent's  Friend.     By  Dr.  Morison.  18mo, 

Prize  Essay  on  Religious  Dissensions.  By  Pharcellus  Church.  12mo. 

Spiritual  Songs.    By  Thomas  Hastings.  12rao. 

The  Mourner  ;  or  the  Afflicted  Relieved.     By  Benjamin  Grosvenor. 
18mo. 

Thoughts  on  a  New  Order  of  Missionaries.  12mo. 

Ticknor  on  Quacks  and  Quack  Medicines.     12mo. 

Tracts  on  Business  ;  Addressed  to  Men  of  Sense.  18nio. 

Views  of  the  Savior.     Designed  for  Youth.   12mo. 

Whewell  and  Henry  on  Morals.  ]8mo. 

Wiseman's  Lectures  on  the  Connection   between  Science  and  Re- 
vealed Religion.     With  Map  and  Plates.  1  vol.  8vo. 

Home's  Introduction.    2  vols.  8vo. 

Mosheim's  Church  History.     3  vols.  Svo. 

Giesler's  Ecclesiastical  History.     3  vols.  8vo. 

Milner's  Church  History.     2  vols.  8vo. 

Townsend's  Bible.     2  vols.  Svo. 

Lardner's  Works.     10  vols.  Svo. 

Edwards's  Works.    2  vols.  Svo. 

Robert  Hall's  Works.     3  vols.  Svo. 

Prideaux's  Connections.     2  vols.  Svo. 

Howe's  Works.     2  vols.  Svo. 

Owen  on  the  Hebrews.     4  vols.  Svo. 

Charnock  on  the  Divine  Attributes.     ]  vol.  Svo. 

Leighton's  Works.     1  vol.  Svo. 

Warburton's  Divine  Legation  of  Moses.     2  vols.  Svo. 

Bacon's  Historical  Discourses.     1  vol.  Svo. 

Hengstenburg's  Christology.     3  vols.  Svo. 

Barnes'  Notes  on  New  Testament.     6  vols.  12mo. 
"  "     on  Isaiah.     3  vols.  Svo. 

Robinson's  Greek  and  Hebrew  Lexicons. 

Neal's  Puritans.  3  vols.  Svo. 

Milton's  Poetical  Works.    2  vols.  Svo. 

Gurnal's  Christian  Armour.    1  vol.  Svo. 

Chillingworth's  Works.     1  vol.  Svo. 

Bloomfield's  Critical  Digest.     S  vols.  Svo. 

"  Greek  Testament,  with  Notes.    2  vols.  Svo. 

Bridgewater  Treatises.     7  vols.  Svo. 

Edinburgh  Encyclopedia.     36  vols.  4to. 

Encyclopedia  Americana.    13  vols.  Svo. 


Books  for  sale  by  Gould,  Newman  fy  Saxton, 

CLASSICAL  AND  SCHOOL. 
American  Lessons  in  Reading  and  Speaking,     By  Joshua  Leavitt. 
Buttmann's    Larger   Greek    Grammar.     Translated   from  the  14th 

German  edition,  by  Prof.  Robinson.     Second  edition. 
Bush's  Hebrew  Grammar. 
Cousin's  Elements  of  Psychology.     Edited  by  Prof.  C.  S.  Henry, 

D.  D.    Third  edition. 
Cicero  on  the  Immortality  of  the  Soul.     With  Notes  by  Prof  Stuart. 
Daboll's  Nevr  Arithmetic. 

Fosdick's  German  Grammar,  with  Exercises  for  Reading,  and  a  Vo- 
cabulary. 
Fosdick's  French  Grammar,  with  Exercises  and  a  Vocabulary. 
Gray's  Elements  of  Chemistry. 
HaJl's  New  School  Arithmetic. 

"      Child's  Instructer,  or  Lessons  on  Common  Things. 
Harris's  Book-keeping. 
Hitchcock's  Elements  of  Geology. 

Newman's  Practical  System  of  Rhetoric.     Tenth  stereotype  edition. 
Newman's  Elements  of  Political  Economy. 
CEdipus  Tyrannus.     With  Notes  by  L  W.  Stuart. 
Olmstead's  Natural  Philosophy, 
Porter's  Analysis  of  Rhetorical  Delivery.     Eighth  edition. 

"       Rhetorical  Reader  ;  adapted  to  High  Schools  &  Academies. 

"      Introduction  to  Rhetorical  Reader. 

"      Biblical  Reader. 
Parkhurst's  Inductive  Grammar. 
Perley's  Introductory  Grammar. 
Principles  of  General  Grammar.     Jiy  De  Sacy.    Translated  by  D. 

Fosdick,  Jr. 
Sanders's  Primary  School  Primer. 

"  Spelling  Book. 

"  School  Reader,  No.  1. 

"  School  Reader,  No.  2. 

Stuart's  Hebrew  Grammar.     Sixth  edition. 

"  "        Chrestomathy.    3d  edition. 

"       Course  of  Hebrew  Study, 

"      New  Testament  Grammar. 

"      on  Greek  Accents. 
Winer's  Greek  Idioms.     1  vol.  8vo. 
Xenophon's  Memorabilia.     With  Notes  by  Prof.  Packard. 
Young  Learner. 
Young  Scholar's  Reference  Book. 


OVERDUE^  ^-====^ 


pf. 


GENERAL  LIBBARY  -  U.C.  BERKELEY 


^'-'iS'f. 


